{"id":24752,"date":"2022-09-24T10:44:32","date_gmt":"2022-09-24T15:44:32","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-mark-1412\/"},"modified":"2022-09-24T10:44:32","modified_gmt":"2022-09-24T15:44:32","slug":"exegetical-and-hermeneutical-commentary-of-mark-1412","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-mark-1412\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Mark 14:12"},"content":{"rendered":"

And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? <\/i><\/b><\/h3>\n

12 16<\/strong>. Preparations for the Last Supper<\/p>\n

12<\/strong>. the first day of unleavened bread<\/em> ] Wednesday in Passion week would seem to have been spent by our Lord in deep seclusion at Bethany preparing Himself for the awfulness of the coming struggle, and is hidden by a veil of holy silence. That night He slept at Bethany for the last time on earth. “On the Thursday morning He awoke never to sleep again.” Farrar, Life<\/em>, ii. p. 275.<\/p>\n

when they killed the passover<\/em> ] i. e. the Paschal victim.<\/strong> Comp. Luk 22:7<\/span>, “when the Passover<\/em> must be killed;<\/em> ” 1Co 5:7<\/span>, “Christ our Passover<\/em> (= Paschal Lamb<\/em>) is sacrificed for us.” The name of the Passover, in Hebrew Pesach<\/em>, and in Araman and Greek Pascha<\/em>, is derived from a root which means to “step over,” or to “ overleap<\/em>,” and thus points back to the historical origin of the Festival. “And when I see the blood, I will pass over<\/em> you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt” (Exo 12:13<\/span>).<\/p>\n

Where wilt thou<\/em> ] On this Thursday morning the disciples came to our Lord for instructions as to the Passover. They may have expected, considering the complete seclusion of Wednesday, that He would eat it at Bethany, for “the village was reckoned as regards religious purposes part of Jerusalem by the Rabbis, and the Lamb might be eaten there, though it must be killed at the Temple.” Lightfoot, Hor. Heb<\/em>.<\/p>\n

that we go and prepare<\/em> ] The lamb had, we may believe, already been bought on the tenth of Nisan, according to the rule of the Law (Exo 12:3<\/span>), the very day on which He, the true Paschal Lamb, entered Jerusalem in meek triumph.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

See the notes at Mat 26:17-19<\/span>.<\/P>

Mar 14:12<\/B><\/span><\/P>

They killed the passover – <\/B>The paschal lamb, which was slain in keeping the Passover.<\/P>

Go and prepare – <\/B>Go and provide a lamb, have it roasted, and properly prepared with the usual things to eat with it.<\/P>

Mar 14:13<\/B><\/span><\/P>

The city – <\/B>The city of Jerusalem. They were now in Bethany, about 2 miles from the city.<\/P>

A man bearing a pitcher of water – <\/B>This could have been known only by the infinite knowledge of Christ. Such a thing could not have been conjectured, nor was there any concert between him and the man that at that time he should be in a particular place to meet them, for the disciples themselves proposed the inquiry. If Jesus knew a circumstance like that, then he in the same way must have known all things; then he sees all the actions of men – hears every word, and marks every thought; then the righteous are under his care, and the wicked, much as they may wish to be unseen, cannot escape the notice of his eye.<\/P>

Mar 14:14<\/B><\/span><\/P>

The goodman of the house – <\/B>This signifies simply the master of the house. The original word expresses nothing respecting his character, whether it was good or bad.<\/P>

The guest-chamber – <\/B>A chamber for guests or friends – an unoccupied room.<\/P>

Mar 14:15<\/B><\/span><\/P>

A large upper room – <\/B>The word used here denotes the upper room devoted to purposes of prayer, repose, and often of eating. See the notes at Mat 9:1-8<\/span>.<\/P>

Furnished and prepared – <\/B>Literally, spread and ready. Spread with a carpet, or with couches such as were used in eating. See the notes at Mat 23:6<\/span>.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Mar 14:12<\/span><\/p>\n

When they killed the Passover.<\/em><\/p>\n<\/p>\n

The Passover, a typical observance<\/strong><\/p>\n

No other festival was so full of typical meaning, or pointed so clearly to good things to come (Heb 10:1<\/span>).<\/p>\n

I. <\/strong>It was a feast of redemption, foreshadowing a future and greater redemption (Gal 4:4-5<\/span>).<\/p>\n

II. <\/strong>The victim, a lamb without blemish and without spot, was a striking type of the Lamb of God that taketh away the sin of the world (Joh 1:29; 1Co 5:7<\/span>; 1Pe 1:19<\/span>).<\/p>\n

III. <\/strong>Slain, not by the priest, but by the head of the Paschal company, the blood shed and sprinkled on the altar, roasted whole without the breaking of a bone, it symbolized Him who was put to death by the people (Act 2:23<\/span>), whose blood during a Paschal festival was shed on the <\/em>altar of His cross, whose side the soldier pierced, but break not His legs (Joh 19:32-36<\/span>).<\/p>\n

IV. <\/strong>Eaten at the sacrificial meal (peculiar to the peace offering) with bitter herbs and unleavened bread (the symbol of purity), it pointed to that one oblation of Himself once offered, whereby Christ has made us at peace with God (Eph 2:14-15<\/span>), in which whosoever truly believes must walk in repentance and sincerity and truth (1Co 5:7-8<\/span>).<\/p>\n

V. <\/strong>It was at a paschal supper that its antitype, the Christian eucharist, was instituted by our Lord (Mat 26:17<\/span>). (G. F. MacLean, D. D.<\/em>)<\/p>\n<\/p>\n

The Passover<\/strong><\/p>\n

The Passover, commemorating the exodus of the children of Israel from Egypt, was the annual birthday of the Hebrew nation. Its celebration was marked with a popular joy and impressiveness suited to its character. The time of its observance was the fourteenth of the month Abib, called Nisan after the Babylonish captivity. It corresponded to that part of our year included between the middle of March and the middle of April. It is the fairest part of the year in Palestine. Fresh verdure covers the fields, and innumerable flowers of brightest tint and sweet perfume bedeck the ground. The fields of barley are beginning to ripen, and are almost ready for the sickle. To crown all, the moon, the Paschal moon, is then at the full, and nightly floods with splendour the landscape. As early as the first of the month, Jerusalem showed signs of the approaching feast. Worshippers from all parts of Palestine and other countries began to arrive, in increasing numbers, down to the very day of the Passover. They came in companies of various sizes, in family groups, in neighbourhood groups, in bands of tens, twenties, and hundreds. The city was filled to overflowing, and thousands encamped in tents in the environs. Josephus says that more than two-and-a-half millions of people gathered at Jerusalem in the time of Nero to attend the Passover. Universal hospitality was shown. Wherever a guest chamber could be found, it was thrown open. The only recompense allowed or taken was that the occupant of the apartment might leave behind for their host the skin of the Paschal lamb and the earthen vessel used at the meal. (A. H. Currier.<\/em>)<\/p>\n<\/p>\n

Significance of the Passover<\/strong><\/p>\n

I.<\/strong> <\/em><\/strong>Considering the events and circumstances attending its original institution (Exo 12:1-51<\/span>) <\/em>we may say, in general, that it signified deliverance through the lamb. The angel of death entered not where its blood was sprinkled. It declared that the corruption incurred in Egypt was expiated.<\/p>\n

II. <\/strong>But the meaning of the Passover was not exhausted in the idea of atonement. For it consisted not only in the slaying of the lamb and the offering of his blood, but in the joyful eating of it. The wine at the feast was a symbol of its blood. The quaffing of this as a cup of refreshment, and the feeding upon the savoury flesh, expressively indicated that it was the privilege of Gods reconciled people not only to be saved from death by the lamb, but to receive from it conscious satisfaction, joy, and strength. They felt the benefit of His surrendered life in all their renewed and quickened powers.<\/p>\n

III. <\/strong>Leaven, as producing fermentation, was a symbol to the Jews of corruption. It represented the influence of idolatrous Egypt, which they were utterly to put away. Unleavened bread, therefore, was an emblem of purity. It signified that they who ate it had put away sin.<\/p>\n

IV. <\/strong>The bitter herbs are emblematical of the trials and discipline which form an essential and wholesome part of the Christian life. Such trials are shadows made by the light. They are inseparable accompaniments of the gospel in its work of subduing the world to submission to Christ. (A. H. Currier.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

And the first day of unleavened bread<\/strong>,…. Being come, which was the fourteenth of Nisan:<\/p>\n

when they killed the passover<\/strong>; that is, “the Jews”, as the Syriac and Persic versions supply; for any Israelite, that not a priest, might slay it: their canon runs thus x,<\/p>\n

“an Israelite kills (the passover), and a priest receives (the blood), and gives it to his neighbour, and his neighbour to his neighbour, and he receives (the basin) full, and returns it empty; the priest that is near to the altar sprinkles it, at one sprinkling, over against the bottom of it.”<\/p>\n

Upon which the commentators y observe, that the slaying of the passover by strangers; that is, such as are not priests, lawful. And so Philo the Jew, speaking of the passover, says z;<\/p>\n

“at which time the common people do not bring their sacrifices to the altar, and the priests slay; but by the command of the law, , “the whole nation”, does the work of a priest; every one particularly bringing the sacrifices for himself, and then slaying them with his own hands.”<\/p>\n

But then it was always killed in the court of the temple, and after the middle of the day; [See comments on Mt 26:17]<\/span>;<\/p>\n

his disciples said unto him, where wilt thou that we go and prepare, that thou mayst eat the passover<\/strong>: for it was now Thursday morning, and the passover was to be slain after the middle of the day, between the two evenings, and eaten in Jerusalem at night; and they were now at Bethany, near two miles from the city; and it was usual for servants to get ready the passover for their masters;<\/p>\n

[See comments on Mt 26:17]<\/span>.<\/p>\n

x Misn. Pesachim, c. 5. sect. 6. y Jarchi, Maimon. & Bartenora in ib. z De Vita Mosis, l. 3. p. 686.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Institution of the Lord’s Supper.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR>


<\/P>


<\/P> <\/TD> <\/TR> <\/TABLE>

      12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?   13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.   14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the passover with my disciples?   15 And he will show you a large upper room furnished and<\/I> prepared: there make ready for us.   16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.   17 And in the evening he cometh with the twelve.   18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.   19 And they began to be sorrowful, and to say unto him one by one, Is<\/I> it I? and another said, Is<\/I> it I?   20 And he answered and said unto them, It is<\/I> one of the twelve, that dippeth with me in the dish.   21 The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.   22 And as they did eat, Jesus took bread, and blessed, and brake it,<\/I> and gave to them, and said, Take, eat: this is my body.   23 And he took the cup, and when he had given thanks, he gave it<\/I> to them: and they all drank of it.   24 And he said unto them, This is my blood of the new testament, which is shed for many.   25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.   26 And when they had sung a hymn, they went out into the mount of Olives.   27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.   28 But after that I am risen, I will go before you into Galilee.   29 But Peter said unto him, Although all shall be offended, yet will<\/I> not I.   30 And Jesus saith unto him, Verily I say unto thee, That this day, even<\/I> in this night, before the cock crow twice, thou shalt deny me thrice.   31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.<\/P>

      In these verses we have,<\/P>

      I. Christ’s eating the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it.<\/P>

      1. Christ ate the passover at the usual time<\/I> when the other Jews did, as Dr. Whitby had fully made out, and not, as Dr. Hammond would have it, the night before. It was on the first day of that feast, which (taking in all the eight days of the feast) was called, The feast of unleavened bread,<\/I> even that day when they killed the passover,<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>.<\/P>

      2. He directed his disciples how to find the place where he intended to eat the passover; and hereby gave such another proof of his infallible knowledge of things distant and future (which to us seem altogether contingent<\/I>), as he had given when he sent them for the ass on which he rode in triumph (ch.<\/I><\/span> xi. 6<\/span>); “Go into the city<\/I> (for the passover<\/I> must be eaten<\/I> in Jerusalem), and there shall meet you a man bearing a pitcher of water<\/I> (a servant sent for water to clean the rooms in his master’s house); follow him, go in<\/I> where he goes,<\/I> enquire for his master, the good man of the house<\/I> (v.<\/I><\/span> 14<\/span>), and desire him to show you a room.” No doubt, the inhabitants of Jerusalem had rooms fitted up to be let out,<\/I> for this occasion, to those that came out of the country to keep the passover, and one of those Christ made use of; not any friend’s house, nor any house he had formerly frequented, for then he would have said, “Go to such a friend,” or, “You know where we used to be, go thither and prepare.” Probably he went where he was not known, that he might be undisturbed<\/I> with his disciples. Perhaps he notified it by a sign,<\/I> to conceal it from Judas, that he might not know till he came to the place; and by such a sign<\/I> to intimate that he will dwell in the clean heart,<\/I> that is, washed<\/I> as with pure water.<\/I> Where he designs to come, a pitcher of water must go before him; see Isa. i. 16-18<\/span>.<\/P>

      3. He ate the passover in an upper room furnished,<\/I> estromenon<\/B><\/I>—laid with carpets<\/I> (so Dr. Hammond); it would seem to have been a very handsome dining-room.<\/I> Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but, when he was to keep a sacred feast, in honour of that he would be at the expense of as good a room as he could get. God looks not at outward pomp,<\/I> but he looks at the tokens and expressions of inward reverence<\/I> for a divine institution, which, it is to be feared, those want, who, to save charges, deny themselves decencies in the worship of God.<\/P>

      4. He ate it with the twelve,<\/I> who were his family, to teach those who have the charge of families, not only families of children,<\/I> but families of servants,<\/I> or families of scholars,<\/I> or pupils,<\/I> to keep up religion among them, and worship God with them. If Christ came with the twelve,<\/I> then Judas was with them, though he was at this time contriving to betray his Master; and it is plain by what follows (v.<\/I><\/span> 20<\/span>), that he was there: he did not absent himself, lest he could have been suspected; had his seat<\/I> been empty<\/I> at this feast, they would have said, as Saul of David, He is not clean, surely he is not clean,<\/I> 1 Sam. xx. 26<\/I><\/span>. Hypocrites, though they know it is at their peril, yet crowd into special ordinances, to keep up their repute, and palliate their secret wickedness. Christ did not exclude<\/I> him from the feast, though he knew<\/I> his wickedness, for it was not as yet become public and scandalous. Christ, designing to put the keys of the kingdom of heaven<\/I> into the hands of men, who can judge only according to outward appearance, would hereby both direct and encourage them in their admissions to his table, to be satisfied with a justifiable profession, because they cannot discern the root of bitterness<\/I> till it springs up.<\/I><\/P>

      II. Christ’s discourse with his disciples, as they were eating<\/I> the passover. It is probable that they had discourse, according to the custom of the feast, of the deliverance of Israel out of Egypt, and the preservation of the first-born, and were as pleasant as they used to be together on this occasion, till Christ told them that which would mix trembling<\/I> with their joys.<\/I><\/P>

      1. They were pleasing<\/I> themselves with the society of their Master;<\/I> but he tells them that they must now presently lose him; The Son of man is betrayed;<\/I> and they knew, for he had often told them, what followed–If he be betrayed,<\/I> the next news you will hear of him, is, that he is crucified<\/I> and slain;<\/I> God hath determined it concerning him, and he agrees to it; The Son of man goes, as it is written of him,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. It was written<\/I> in the counsels of God, and written<\/I> in the prophecies of the Old Testament, not one jot or tittle of either of which can fall to the ground.<\/I><\/P>

      2. They were pleasing<\/I> themselves with the society one of another,<\/I> but Christ casts a damp upon the joy of that, by telling them, One of you that eateth with me shall betray me,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>. Christ said this, if it might be, to startle the conscience of Judas, and to awaken him to repent of his wickedness, and to draw back (for it was not too late) from the brink of the pit. But for aught that appears, he who was most concerned in<\/I> the warning, was least concerned at<\/I> it. All the rest were affected with it. (1.) They began to be sorrowful.<\/I> As the remembrance of our former falls into sin, so the fear of the like again, doth often much embitter the comfort of our spiritual feasts, and damp our joy. Here were the bitter herbs,<\/I> with which this passover-feast<\/I> was taken. (2.) They began to be suspicious<\/I> of themselves; they said one by one, Is it I? And another said, Is it I?<\/I> They are to be commended for their charity,<\/I> that they were more jealous of themselves than of one another.<\/I> It is the law of charity, to hope the best<\/I> (1 Cor. xiii. 5-7<\/span>), because we assuredly know,<\/I> therefore we may justly suspect,<\/I> more evil by ourselves than by our brethren. They are also to be commended for their acquiescence in what Christ said; they trusted more to his words<\/I> than to their own hearts;<\/I> and therefore do not say, “I am sure it is not I,<\/I>” but, “Lord, is it I?<\/I> see if there be such a way of wickedness in us,<\/I> such a root of bitterness,<\/I> and discover it to us, that we may pluck up that root,<\/I> and stop up that way.<\/I>“<\/P>

      Now, in answer to their enquiry, Christ saith that, [1.] Which would make them easy; “It is not you,<\/I> or you;<\/I> it is this that now dips with me in the dish;<\/I> the adversary and enemy is this wicked Judas.” [2.] Which, one would think, should make Judas very uneasy.<\/I> If he go on in his undertaking, it is upon the sword’s point, for woe to that many by whom the Son of man is betrayed;<\/I> he is undone, for every undone; his sin will soon find him out;<\/I> and it were better for him that he had never been born,<\/I> and had never had a being than such a miserable one as he must have. It is very probable that Judas encouraged himself in it with this<\/I> thought, that his Master had often said he must be betrayed; “And if it must be done, surely God will not find fault<\/I> with him that doth it, for who hath resisted his will?<\/I>” As that objector argues, Rom. ix. 19<\/span>. But Christ tells him that this will be no shelter or excuse to him; The Son of man indeed goes; as it is written of him,<\/I> as a lamb to the slaughter; but woe to that man by whom he is betrayed.<\/I> God’s decree to permit the sins of men, and bring glory to himself out of them, do neither necessitate their sins, nor determine to them, nor will they be any excuse<\/I> of the sin, or mitigation<\/I> of the punishment. Christ was delivered indeed by the determinate counsel and fore-knowledge of God;<\/I> but, notwithstanding that, it is with wicked hands that he is crucified and slain,<\/I> Acts ii. 23<\/I><\/span>.<\/P>

      III. The institution of the Lord’s supper.<\/P>

      1. It was instituted in the close of a supper,<\/I> when they were sufficiently fed with the paschal lamb,<\/I> to show that in the Lord’s supper there is no bodily repast<\/I> intended; to preface it with such a thing, is to revive Moses again. But it is food for the soul<\/I> only, and therefore a very little of that which is for the body, as much as will serve for a sign,<\/I> is enough. It was at the close of the passover-supper,<\/I> which by this was evangelized, and then superseded and set aside. Much of the doctrine and duty of the eucharist is illustrated to us by the law of the passover (Exod. xii.<\/span>); for the Old-Testament institutions, though they do not bind us,<\/I> yet instruct<\/I> us, by the help of a gospel-key to them. And these two ordinances lying here so near together, it may be good to compare them, and observe how much shorter and plainer the institution of the Lord’s supper is, than that of the passover was. Christ’s yoke is easy in comparison with that of the ceremonial law, and his ordinances are more spiritual.<\/P>

      2. It was instituted by the example<\/I> of Christ himself; not with the ceremony and solemnity of a law, as the ordinance of baptism was, after Christ’s resurrection (Matt. xxviii. 19<\/span>), with, Be it enacted by the authority aforesaid,<\/I> by a power given to Christ in heaven and on earth<\/I> (v.<\/I><\/span> 18<\/span>); but by the practice of our Master himself, because intended for those who are already his disciples, and taken into covenant with him: but it has the obligation of the law, and was intended to remain in full force, power, and virtue, till his second coming.<\/P>

      3. It was instituted with blessing<\/I> and giving of thanks;<\/I> the gifts of common providence are to be so received (1Ti 4:4<\/span>; 1Ti 4:5<\/span>), much more than the gifts of special grace. He blessed<\/I> (v.<\/I><\/span> 22<\/span>), and gave thanks,<\/I> v.<\/span> 23<\/span><\/U><\/I><\/span>. At his other meals, he was wont to bless,<\/I> and give thanks<\/I> (Mar 6:41<\/span>; Mar 8:7<\/span>) so remarkably, that he was known by it, Luk 24:30<\/span>; Luk 24:31<\/span>. And he did the same at this meal.<\/P>

      4. It was instituted to be a memorial<\/I> of his death;<\/I> and therefore he broke<\/I> the bread, to show how it pleased the Lord to bruise him;<\/I> and he called the wine,<\/I> which is the blood of the grape, the blood of the New Testament.<\/I> The death Christ died was a bloody death,<\/I> and frequent mention is made of the blood,<\/I> the precious<\/I> blood, as the pride of our redemption; for the blood is the life,<\/I> and made atonement for the soul,<\/I> Lev. xvii. 11-14<\/I><\/span>. The pouring out of the blood was the most sensible indication of the pouring out of his soul,<\/I> Isa. liii. 12<\/I><\/span>. Blood has a voice<\/I> (Gen. iv. 10<\/span>); and therefore<\/I> blood is so often mentioned, because it was to speak,<\/I> Heb. xii. 24<\/I><\/span>. It is called the blood of the New Testament;<\/I> for the covenant of grace became a testament,<\/I> and of force by the death of Christ, the testator, Heb. ix. 16<\/span>. It is said to be shed for many,<\/I> to justify many<\/I> (Isa. liii. 11<\/span>), to bring many<\/I> sons to glory, Heb. ii. 10<\/span>. It was sufficient for many,<\/I> being of infinite value; it has been of use to many;<\/I> we read of a great multitude which no man could number, that had all washed their robes, and made them white in the blood of the Lamb<\/I> (Rev. vii. 9-14<\/span>); and still it is a fountain opened.<\/I> How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many!<\/I> And if for many,<\/I> why not for me?<\/I> If for sinners, sinners of the Gentiles, the chief of sinners, then why not for me?<\/I><\/P>

      5. It was instituted to be a ratification<\/I> of the covenant made with us in him, and a sign of the conveyance of those benefits to us, which were purchased for us by his death; and therefore he broke the bread to them<\/I> (v.<\/I><\/span> 22<\/span>), and said, Take, eat<\/I> of it: he gave the cup to them,<\/I> and ordered them to drink of it,<\/I> v.<\/span> 23<\/span><\/U><\/I><\/span>. Apply the doctrine of Christ crucified to yourselves, and let it be meat<\/I> and drink<\/I> to your souls, strengthening, nourishing, and refreshing, to you, and the support and comfort of your spiritual life.<\/P>

      6. It was instituted with an eye to the happiness of heaven, and to be an earnest and fore-taste of that, and thereby to put our mouths out of taste for all the pleasures and delights of sense (v.<\/I><\/span> 25<\/span>); I will drink no more of the fruit of the vine,<\/I> as it is a bodily refreshment. I have done with it. No one, having tasted spiritual<\/I> delights, straightway desires<\/I> sensitive ones, for he saith, The spiritual<\/I> is better (Luke v. 39<\/span>); but every one<\/I> that hath tasted spiritual<\/I> delights, straightway desires eternal<\/I> ones, for he saith, Those are better still;<\/I> and therefore let me drink no more of the fruit of the vine,<\/I> it is dead and flat to those that have been made to drink<\/I> of the river<\/I> of God’s pleasures; but, Lord, hasten the day, when I shall drink<\/I> it new and fresh in the kingdom of God,<\/I> where it shall be for ever new, and in perfection.<\/P>

      7. It was closed with a hymn,<\/I> v.<\/span> 26<\/span><\/U><\/I><\/span>. Though Christ was in the midst of his enemies, yet he did not, for fear of them, omit this sweet duty of singing psalms. Paul and Silas sang, when the prisoners heard them.<\/I> This was an evangelical song,<\/I> and gospel times are often spoken of in the Old Testament, as times of rejoicing, and praise is expressed by singing.<\/I> This was Christ’s swan-like<\/I> song, which he sung just before he entered upon his agony; probably, that which is usually sung, Ps. cxiii. to cxviii<\/span>.<\/P>

      IV. Christ’s discourse with his disciples, as they were returning to Bethany by moonlight. When the had sung the hymn,<\/I> presently they went out.<\/I> It was now near bedtime, but our Lord Jesus had his heart so much upon his suffering, that he would not come into the tabernacle of his house,<\/I> norgo up into his bed,<\/I> nor give sleep to his eyes,<\/I> when that work was to be done, Psa 132:3<\/span>; Psa 132:4<\/span>. The Israelites were forbidden to go out of their houses the night that they ate the passover, for fear of the sword of the destroying angel, Exo 12:22<\/span>; Exo 12:23<\/span>. But because Christ, the great shepherd,<\/I> was to be smitten,<\/I> he went out<\/I> purposely to expose himself to the sword, as a champion; they evaded<\/I> the destroyer, but Christ conquered<\/I> him, and brought destructions to a perpetual end.<\/I><\/P>

      1. Christ here foretels that in his sufferings he should be deserted<\/I> by all his disciples; “You will all be offended because of me, this night.<\/I> I know you will (v.<\/I><\/span> 27<\/span>), and what I tell you now, is no other than what the scripture has told you before; I will smite the shepherd,<\/I> and then the sheep will be scattered.<\/I>” Christ knew this before, and yet welcomed them at his table; he sees the falls and miscarriages of his disciples, and yet doth not refuse them. Nor should we be discouraged from coming to the Lord’s supper, by the fear of relapsing into sin afterward; but, the greater of our danger is, the more need we have to fortify ourselves by the diligent conscientious use of holy ordinances. Christ tells them that they would be offended in him,<\/I> would begin to question whether he were the Messiah or no, when they saw him overpowered<\/I> by his enemies. Hitherto, they had continued with him in his temptations;<\/I> though they had sometimes offended him, yet they had not been offended in him,<\/I> nor turned the back upon him; but now the storm would be so great, that they would all slip their anchors,<\/I> and be in danger of shipwreck.<\/I> Some trials are more particular (as Rev. ii. 10<\/span>, The devil shall cast some of you into prison<\/I>); but others are more general, an hour of temptation, which shall come upon all the world,<\/I> Rev. iii. 10<\/I><\/span>. The smiting<\/I> of the shepherd is often the scattering<\/I> of the sheep: magistrates, ministers, masters of families, if these are, as they should be, shepherds<\/I> to those under their charge, when any thing comes amiss to them, the whole flock suffers for it, and is endangered by it.<\/P>

      But Christ encourages them with a promise that they shall rally again, shall return both to their duty and to their comfort (v.<\/I><\/span> 28<\/span>); “After I am risen,<\/I> I will gather you in<\/I> from all the places wither you are scattered,<\/I> Ezek. xxxiv. 12<\/I><\/span>. I will go before you into Galilee,<\/I> will see our friends, and enjoy one another there.”<\/P>

      2. He foretels that he should be denied<\/I> particularly by Peter. When they went out<\/I> to go to the mount of Olives, we may suppose that they dropped Judas (he stole away from them), whereupon the rest began to think highly<\/I> of themselves, that they stuck<\/I> to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace from Judas’s apostasy, yet they would have no reason to boast of their constancy. Note, Though God keeps us from being as bad as the worst, yet we may well be ashamed to think that we are not better than we are.<\/P>

      (1.) Peter is confident that he should not do so ill<\/I> as the rest of his disciples (v.<\/I><\/span> 29<\/span>); Though all should be offended,<\/I> all his brethren here present, yet will not I.<\/I> He supposes himself not only stronger than others, but so much stronger, as to be able to receive the shock of a temptation, and bear up against it, all alone;<\/I> to stand,<\/I> though nobody stood by him.<\/I> It is bred in the bone with us, to think well<\/I> of ourselves, and trust<\/I> to our own hearts.<\/I><\/P>

      (2.) Christ tells him that he will do worse<\/I> than any of them. They will all desert<\/I> him, but he will deny<\/I> him; not once, but thrice;<\/I> and that presently; “This day, even this night before the cock crow twice,<\/I> thou wilt deny<\/I> that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me.”<\/P>

      (3.) He stands to his promise; “If I should die with thee, I will not deny thee;<\/I> I will adhere to thee, though it cost me my life:” and, no doubt, he thought as he said. Judas said nothing like this, when Christ told him he would betray him. He sinned by contrivance, Peter by surprise; he devised the wickedness<\/I> (Mic. ii. 1<\/span>), Peter was overtaken in this fault,<\/I> Gal. vi. 1<\/I><\/span>. It was ill done of Peter, to contradict his Master. If he had said, with fear and trembling, “Lord, give me grace to keep me from denying thee, lead me not into this temptation, deliver me from this evil,” it might have been prevented: but they were all thus confident; they who said, Lord, is it I?<\/I> now said, It shall never be me.<\/I> Being acquitted from their fear of betraying Christ, they were now secure. But he that thinks he stands, must learn to take heed lest he fall; and he that girdeth on the harness,<\/I> not boast as though he had put it off.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

When they sacrificed the passover <\/B> ( <\/SPAN><\/span>). Imperfect indicative, customary practice. The paschal lamb (note <\/SPAN><\/span>) was slain at 6 P.M., beginning of the fifteenth of the month (Ex 12:6<\/span>), but the preparations were made beforehand on the fourteenth (Thursday). See on Mt 26:17<\/span> for discussion of “eat the passover.” <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

PREPARATION FOR THE ANNUAL PASSOVER V. 12-16<\/strong><\/p>\n

<\/strong><\/p>\n

1) ”And the first day of unleavened bread,” <\/strong>(kai te prote hemera ton azumon) “And on the first day of the unleavened bread,” six days after our Lord’s last trip into Bethany, during which time Judas Iscariot left the common meal supper at Simon the leper’s and went away to enter covenant to betray Jesus later, Joh 12:1<\/span>; Joh 13:21-30<\/span>.<\/p>\n

2) “When they killed the passover,”<\/strong> (hote to pascha ethuon) “When they sacrificed, (slew or killed) the passover lamb,” denoting the 14th day of Nisan, to be specific, on the annual passover sabbath, Exo 12:6<\/span>; Exo 12:8<\/span>.<\/p>\n

3) “His disciples said unto Him,”<\/strong> (legousin auto hoi mathetai autou) “His disciples inquired to Him,” Mat 26:17<\/span>.<\/p>\n

4) ”Where wilt thou that we go,”<\/strong> (pou theleis apelthontes) ”Where do you wish that we go,” Luk 22:8-9<\/span>, The question was asked in the forenoon of the evening of the 14th day of Nisan, Exo 12:6<\/span>; Exo 12:8<\/span>.<\/p>\n

5) ”And prepare that thou<\/strong> mightest eat the passover?” <\/strong>(hetoimasomen hina phages to pascha) “in order that we may prepare that you may eat the passover?” this evening, Mat 26:17<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL AND EXEGETICAL NOTES<\/em><\/p>\n

Mar. 14:12<\/span>. The first day, etc<\/strong>.14th NisanThursday in Holy Week. The previous day had been spent in seclusion at Bethany, which was reckoned as regards religious purposes part of Jerusalem by the Rabbis, and the lamb might be eaten there, though it must be killed at the Temple (Lightfoot, Hor. Heb<\/em>.).<\/p>\n

Mar. 14:13<\/span>. Two of His disciples<\/strong>.Peter and John (Luk. 22:8<\/span>). A man bearing, etc<\/strong>.It being essential to Christs plan that He should not be arrested before His celebration of the Passover, He did not divulge to His apostles until the last moment the place where it was to be held. Probably He had made some private arrangement with a trusty disciple living in Jerusalem to send a man-servant (instead of a woman, as was usual) for water at a particular time of day. Possibly the man-servant was also a disciple and in the secret.<\/p>\n

Mar. 14:14<\/span>. The guest-chamber<\/strong>.My lodging-place<\/em>: , rendered inn in Luk. 2:7<\/span>.<\/p>\n

Mar. 14:15<\/span>. Furnished<\/strong>.The couches for reclining on set in order and spread with carpets. Prepared<\/strong>.Ready<\/em> for the due celebration of the Passover, so far as the room was concernedevery particle of leaven having been cleared out. There make ready<\/strong>.By procuring the lamb, the unleavened cakes, the cups of wine and water, the bitter herbs, and the sauce. Some of these would perhaps be provided by the master of the house, but there is great uncertainty as to what exactly took place.<\/p>\n

Mar. 14:16<\/span>. The Passover<\/strong>.An account of the ritual may conveniently be inserted here. <\/p>\n

(1) Two or three flat cakes of unleavened bread, and four cups of red wine mixed with water, were placed before the master of the house, or the most eminent person present, who was called the Celebrant or President.
(2) All present having reclined, he took one of the cups, known as the Cup of Consecration, gave thanks, tasted the cup, and passed it round.
(3) Water was brought in, and the President washed his hands ceremonially.
(4) There were placed on the table the bitter herbs (lettuce, endive, beet, succory, horehound), the sauce called Charoseth (made of dates, raisins, figs, vinegar, etc., pounded and mixed together), and the Passover lamb.
(5) After again thanking God for the fruits of the earth, the President took a portion of the bitter herbs the size of an olive, dipped it in the Charoseth and ate it, and his example was followed by the rest. <\/p>\n

(6) The second cup of wine was filled, after which began the Haggadah or Shewing forth (1Co. 11:26<\/span>). A child or proselyte inquired, What mean ye by this service? (Exo. 12:26<\/span>), and the President answered according to a prescribed formula. The first part of the Hallel (Psalms 113, 114) was then sung, and the second cup solemnly drunk. <\/p>\n

(7) The President again washed his hands (the rest doing so also), and taking two of the unleavened cakes, broke them, gave thanks, and distributed to the company. Each, on receiving his portion, wrapped bitter herbs round it, dipped it in the Charoseth, and ate it.
(8) The flesh of the lamb was then eaten.
(9) After thanksgiving, the third cup (Cup of Blessing) was handed round.
(10) Thanks were given for the food received and for redemption from Egypt, the fourth cup (Cup of Joy) was drunk, the second part of the Hallel (Psalms 115-118) was sung, and the company dispersed.<\/p>\n

Mar. 14:17<\/span>. In the evening<\/strong>.After sunset on Thursdaythe beginning of 15th Nisanthe proper paschal night.<\/p>\n

Mar. 14:18<\/span>. Sat<\/strong>.Reclined<\/em> on the divans. The original standing posture (Exo. 12:11<\/span>) had long been abandoned. Render last part of verse: One out of you<\/em> (among you, but not of you) will deliver Mehe that is eating with Me<\/em>.<\/p>\n

Mar. 14:21<\/span>. The order of the words in the last clause, and the intrinsic meaning of , incline one to render thus: An excellent thing were it for Him<\/em> (the Son of Man) if there had not been born that man<\/em> (the man who, while an apostle, becomes a traitor); and the meaning may perhaps be, that the burden pressing on Christs soul would have been infinitely easier to bear had His apprehension not come about by the agency of His own familiar friend. Earlier in the verse He exclaims, Alas for that man!<\/em> thinking, apparently, of the self-reproach that would overwhelm Judas, almost the moment the deed was done.<\/p>\n

Mar. 14:22<\/span>. Took bread<\/strong>.One of the unleavened cakes lying on the table. Blessed<\/strong>.Spoke the word for good<\/em>; the word (), for good (). so in the Latin, benedicimus<\/em> = we utter the word bene<\/em>, i.e. bene fiat<\/em>. Cum Deus bene dicit, tum bene est<\/em>: cum homo, tum ut bene fiat<\/em>. See the profound note by Prof. T. S. Evans on 1Co. 10:16<\/span> in the Speakers Commentary<\/em>. Eat<\/strong>.Imported from Mat. 26:26<\/span>, where genuine. A very natural addition, as of course it is implied. This is My body<\/strong>.The copula means neither represents nor symbolises, but simply is<\/em>. The Lord is pleased to establish the most intimate relation possible between the consecrated elements and His sacred humanity. The faithful communicant, when he receives the Eucharistic bread and wine, eats the flesh and drinks the blood of the Son of Man (Joh. 6:53-56<\/span>). It ought not to be necessary to add that this is a great mystery, and that the eating and drinking are purely spiritual actsand, because spiritual, therefore most real and true.<\/p>\n

Mar. 14:23<\/span>. Given thanks<\/strong>.I.e.<\/em> for or Gods good gifts<\/em> of bread and wine: the idea of thanks<\/em> is exhausted in the . So Prof. Evans on 1Co. 11:24<\/span>.<\/p>\n

Mar. 14:24<\/span>. Of the new testament<\/strong>.Omit new, and render: of the covenant<\/em>i.e.<\/em> of the arrangement<\/em> () which God has graciously made for restoring to man his lost inheritance. From first to last God has entertained but one grand scheme of mercy to our fallen race; but this scheme, when our Lord spoke, had been manifested in its initial stage only (see Exo. 24:4-8<\/span>), which was a shadow cast before of the great reality to be revealed in due time. Since, however, the Jews had mistaken the shadow for the reality, and were for the most part content to offer and rest in material sacrifices which could never take away sins, it became necessary to differentiate the true plan of salvation through the blood of Christ from the preparatory sacrificial system of Israel which merely typified it. This was done by terming the one the old covenant, and the other the new. See Jer. 31:31-34<\/span>; Luk. 22:20<\/span>; 1Co. 11:25<\/span>; Heb. 9:15<\/span>; Heb. 9:18-22<\/span>; Heb. 12:24<\/span>. But both here and in Mat. 26:28<\/span> the word new is not found. Shed<\/strong>.Being shed<\/em>: Christ was there and then offering His precious blood for the sins of the whole world. For many<\/strong>.In behalf of many<\/em>: = super, over<\/em>, the essential idea being that of a person bending over anotherin New Testament never in a physical, always in a moral sense. The Redeemer bent His mind over many<\/em>even the whole race of menwhen He laid down His life to effect their salvation (1Jn. 2:2<\/span>).<\/p>\n

Mar. 14:25<\/span>. See Rev. 19:9<\/span>. Kingdom of God<\/strong>.With the announcement of the kingdoms immanence Christs ministry began (Mar. 1:15<\/span>); with the prophecy of that kingdoms perfect consummation and bliss it fitly ends.<\/p>\n

Mar. 14:27<\/span>. An hymn<\/strong>.Second part of Hallel (Psalms 115-118.); for no doubt the first part (113, 114) had been sung in its usual place earlier in the evening.<\/p>\n

Mar. 14:27-31<\/span>. See R.V. for reading and rendering.<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Mar. 14:12-31<\/span><\/em><\/p>\n

(PARALLELS: Mat. 26:17-35<\/span>; Luk. 22:7-38<\/span>; John 13-17)<\/p>\n

The Christian Passover<\/em>.It is a noteworthy fact that of the sacred times and seasons of the old economy we have nothing left but the Feast of the Passover. The perpetuation of that feast was provided for and announced in its original institution (Exo. 12:14<\/span>). On the night when Jesus was betrayed He ate the Passover with His disciples, and at the same time established the Holy Communion as its successor. He thus rescued the Passover feast from among the vanishing shadows of the ceremonial economy, and gave it in a simpler form but with unbroken continuity a perpetual place among the ordinances of the new dispensation.<\/p>\n

I. The original Passover feast was observed at night<\/strong>.It was the night of the 14th Nisan. King and people were asleep, unmindful of approaching danger. But the Hebrews were awake; lights glimmered in their homes. They had been forewarned that in their behalf the Lord was about to make bare His arm. The years of their oppression were at an end. Staff in hand they crossed the threshold, passed along the streets and out through the gates into the wilderness, then on through toil and danger and weariness to the land of which the Lord had said, Behold, I will give it you. It was a darker night than that when our Lord hung dying on His Cross. At high noon the shadows closed around Him. Earth never saw so deep a darkness, nor was night ever pierced with a cry so dismal, Eloi, Eloi, lama sabachthani? His cry of abandonment was the signal of our deliverance. When His anguish had reached its utmost, we, healed by His stripes, passed forth into the glorious liberty of the children of God.<\/p>\n

II. The Passover feast was kept within-doors<\/strong>.This was true of no other of the great festivals. On other days the ties of kinship might be ignored, but on that day blood was always thicker than water. It was a time for praising the Lord because He hath set the solitary in families. The father presided; the children hearkened to his counsels and joined him in gratitude for the blessings of the roof-tree. The Holy Communion is our family feast. Here the Elder Brother takes our hands and places them in the strong grasp of the Infinite One, bidding us say after Him, Abba, Father. We here commune with one another in the household of faith and with Him who is the God and Father of us all.<\/p>\n

III. The lamb was at the centre of the paschal feast<\/strong>.It must be a lamb of the first year and without blemish. The four days previous to the Passover were set apart for careful inspection. The lamb was placed in the hands of judicious persons, who were instructed to see that there should be no spot nor blemish in it. By a providential coincidence the four days previous to our Lords crucifixion were days of peculiar trial. The eyes of many were upon Him to discover any possible spot or blemish. And when the preparation was over He was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth.<\/p>\n

IV. The blood of the paschal sacrifice was sprinkled on the door-posts and the lintel<\/strong>.It was not enough that the lamb should have been slain. The head of the household must arrange for the sprinkling of the blood where the destroying angel might see it. For so it had been promised, When I see the blood, I will pass over you. The Rabbis tell, in one of their sacred books, of a sick girl who on that memorable night was troubled with apprehension lest due precautions had not been taken. She called her father to her couch, saying, Father, I greatly fear lest the blood hath not been sprinkled on the lintels of the door. I pray thee, see to it. He laughed at her fears, but at her persistent entreaty he went and looked, and lo, his servant had neglected his task. The basin and the branch of hyssop were speedily brought, the blood was sprinkled, and the household saved. In like manner the merits of the Saviours blood are effective only for such as appropriate it. Faith is the condition of life. Faith is the hyssop branch that sprinkles the lintels of the door. The night is dark, the black-winged angel is above us; but we are quite secure if we have entrusted our welfare to the only begotten Son of God.<\/p>\n

V. The lamb was eaten with bitter herbs and unleavened bread<\/strong>.The bitter herbs were a reminder of the toil and weariness of Egypt. The unleavened bread was a symbol of the sinless life. The two together set forth the nature and necessity of repentance. For repentance is on the one side sorrow for sin, and on the other an abandonment of it. At the Holy Communion we remember with sorrow our Lords passion for us and with joy His breaking of our bonds. In memory of His sacrifice we renew in this sacramentum<\/em> our vows of devotion and signify our abhorrence of and departure from sin. Wherefore Paul enjoins upon us to purge out the old leaven (1Co. 5:7-8<\/span>).<\/p>\n

VI. The children of Israel ate their Passover with sandals on and staff in hand<\/strong>.They were ready for the signal of departure. As thy days, so shall thy strength be.D. J. Burrell, D.D.<\/em><\/p>\n

The Holy Eucharist<\/em>.It is part of the manifold wisdom of God that His gifts, in nature and in grace, minister to distinct and, as it often seems, unconnected ends, manifesting thereby the more His own unity as the secret cause and power of all things, putting itself forward in varied forms and divers manners, yet itself the one cause of all that is. The element which is the image of our baptism cleanses alike and refreshes, gives health and nourishment and growth. And if in nature, much more in the gifts of grace. For therein God, not by will or by power only, but by Himself and the effluence of His Spirit, is the life of all which lives through Him. It is, then, according to the analogy of His other gifts that His two great sacraments have in themselves manifold gifts. Baptism containeth not only remission of sin, actual or original, but maketh members of Christ, children of God, heirs of heaven, hath the seal and earnest of the Spirit, the germ of spiritual life; the Holy Eucharist imparteth not life only, spiritual strength, and oneness with Christ, and His indwelling, and participation of Him, but, in its degree, remission of sins also. As the manna is said to have contented every mans delight and agreed to every taste, so He, the Heavenly Manna, becometh to every man what he needeth, and what he can receive; to the penitent perhaps chiefly remission of sins and continued life, to those who have loved Him and kept His word His own transporting, irradiating presence, full of His own grace and life and love; yet to each full contentment, because to each His own overflowing, undeserved goodness.<\/p>\n

I. The penitents joy, then, in the Holy Eucharist is not the less deep because the pardon of sins is not, as in baptism, its direct provision<\/strong>.The chief object of the Holy Eucharist, as conveyed by type or prophecy, by the very elements chosen, or by the words of our Lord, is the support and enlargement of life, and that in Him. In type the tree of life was within the paradise of God, given as a nourishment of immortality, withheld from Adam when he sinned: the bread and wine wherewith Melchizedek met Abraham were to refresh the father of the faithful, the weary warrior of God: the paschal lamb was a commemorative sacrifice; the saving blood had been shed; it was to be eaten with the unleavened bread of sincerity and truth, and with bitter herbs, the type of mortification, and by those only who were undefiled. The manna was given to them after they had passed the Red Sea, the image of cleansing baptism, and, as He Himself interprets it, represented Him as coming down from heaven to give life unto the world, the food of angels and the holy hosts of heaven; the shewbread was eaten only by those hallowed to the priesthood (as the whole Christian people has in this sense been made kings and priests), and, when once given to David and those that were with him, still on the ground that the vessels of the young men were holy (1Sa. 21:5<\/span>). In verbal prophecy it is foretold under the images of the very elements, and so of strengthening and overflowing joy. See Pro. 9:5<\/span>; Psa. 22:26<\/span>; Psa. 23:5<\/span>; Psa. 4:7<\/span>; Psa. 104:15<\/span>; Isa. 55:1<\/span>; Son. 5:1<\/span>. In all these varied symbolsstrength, renewed life, growth, refreshment, gladness, likeness to the angels, immortalityare the gifts set forth; they are gifts as to the redeemed of the Lord placed anew in the paradise of His Church, admitted to His sanctuary, joying in His presence, growing before Him, filled with the river of His joy, feasting with Him, yea Himself feasting in them, as in them He hungereth. Hitherto there is no allusion to sin; it is what the Church should be, walking in the brightness of His light, and itself reflecting that brightness. And when our Lord most largely and directly is setting forth the fruits of eating His flesh and drinking His blood, He speaks throughout of one giftlife; freedom from death, life through Him, through His indwelling, and therefore resurrection from the dead and life eternal. See Joh. 6:50-51<\/span>; Joh. 6:53-54<\/span>; Joh. 6:56-58<\/span>. No one can observe how this whole discourse circleth round this gift of life, and how our Lord, with unwearied patience, bringeth this one truth before us in so many different forms, without feeling that He means to inculcate, that life in Him is His chief gift in His Sacrament, and to make a reverent longing for it an incentive to our faith. Yet although life in Him is the substance of His whole teaching, the teaching itself is manifold. Our Lord inculcates not one truth only in varied forms, but in its different bearings. He answers not the strivings of the Jews, How can this man give us His flesh to eat? Such an How can these things be? He never answereth; and we, if we are wise, shall never ask how they can be elements of this world and yet His very body and blood. But how they give life to us He does answer; and amid this apparent uniformity of His teaching each separate sentence gives us a portion of that answer. And the teaching of the whole, as far as such as we may grasp it, is this: That He is the living bread because He came down from heaven, and as being one God with the Father hath life in Himself, even as the Father hath life in Himself; the life then which He is He imparted to that flesh which He took into Himself, yea, which He took so wholly that Holy Scripture says He became it, the Word became flesh, and since it is thus a part of Himself, Whoso eateth My flesh, and drinketh My blood (He Himself says the amazing words), eateth Me, and so receiveth into Himself, in an ineffable manner, his Lord Himself, dwelleth (our Lord says) in Me, and I in Him, and having Christ within him, not only shall<\/em> he have<\/em>, but he hath<\/em> already eternal life, because he hath Him who is the only true God and eternal life; and so Christ will raise him up at the last day, because he hath His life in him. Receiving Him into this very body, they who are His receive life, which shall pass over to our very decaying flesh; they have within them Him who is life and immortality and incorruption, to cast out or absorb into itself our natural mortality and death and corruption, and shall live for ever, because made one with Him who alone liveth for evermore. But where, one may feel, is there here any place for the sinner? Here all breathes of holy life, life in God, the life of God imparted to man, the indwelling of the All-holy and Incarnate Word, the presence of God in the soul and body, incorruption and eternal life, through His holy presence and union with Him who, being God, is life. Yet although most which is spoken belongs to Christians, as belonging already to the household of saints and the family of heaven and the communion of angels and unity with God, still, here as elsewhere in the New Testament, there is a subordinate and subdued notion of sin; and what wraps the saint already in the third heaven may yet uphold us sinners, that the pit shut not her mouth upon us. The same reality of the Divine gift makes it angels, food to the saint, the ransom to the sinner. And both because it is the body and blood of Christ. To him its special joy is that it is his Redeemers very broken body, it is His blood, which was shed for the remission of his sins. In the words of the ancient Church, he drinks his ransom, he eateth that, the very body and blood of the Lord, the only sacrifice for sin, God poureth out for him yet the most precious blood of His Only-Begotten; they are fed from the Cross of the Lord, because they eat His body and blood; and as of the Jews of old, even those who had been the betrayers and murderers of their Lord, it was said, The blood, which in their frenzy they shed, believing they drank, so of the true penitent it may be said, whatever may have been his sins, so he could repent, awful as it is to say, the blood he indeed despised, and profaned, and trampled underfoot, may he, when himself humbled in the dust, drink, and therein drink his salvation.<\/p>\n

II. In each place in Holy Scripture where the doctrine of the Eucharist is taught, there is at least some indication of the remission of sins<\/strong>.Our Lord, while chiefly speaking of Himself, as the bread of life, the true meat, the true drink, His indwelling, resurrection from the dead, and life everlasting, still says also, The bread that I will give is My flesh, which I will give for the life of the world. As amid the apparent identity of this teaching each separate oracle enounces some fresh portion of the whole truth, so also does this; that His flesh and blood in the Sacrament shall give life, not only because they are the flesh and blood of the Incarnate Word, who is life, but also because they are the very flesh and blood which were given and shed for the life of the world, and are given to<\/em> those for<\/em> whom they had been given. This is said yet more distinctly in the awful words whereby He consecrated for ever elements of this world to be His body and blood. This is My body, which is<\/em> given for you; This is My body, which is<\/em> broken for you; This is My blood of the new testament, which is<\/em> shed for many for the remission of sins; This cup is the new testament in My blood, which is<\/em> shed for you. He saith not, which shall be given, shall be broken, shall be shed, but is being given, being broken, being shed (, , ), and this in remarkable contrast with His own words, when speaking of that same gift, as yet future, The bread which I will give is My flesh, which I will give [ ] for the life of the world. And of one of the words used St. Chrysostom remarks how it could not be said of the Cross, but is true of the Holy Eucharist. For a bone of Him, it saith, shall not be broken. But that which He suffered not on the Cross, this He suffers in the oblation for thy sake, and submits to be broken that He may fill all men. Hereby He seems as well to teach us that the great act of His passion then began; then, as a Priest, did He through the Eternal Spirit offer Himself without spot to God; then did He consecrate Himself, before He was by wicked hands crucified and slain; and all which followed, until He commended His Blessed Spirit to the hands of His Heavenly Father, was one protracted, willing suffering. Then did He begin His lonely journey, where there was none to help or uphold, but He travelled in the greatness of His strength; then did He begin to tread the winepress alone, and to stain all His raiment; then to wash the garments of His humanity with the wine of His blood; and therefore does the blood bedew us too; it cleanses us, because it is the blood shed for the remission of our sins. There is, accordingly, an entire agreement in the Eucharistic liturgies of the universal Church, in prayer, in benediction, in declaration, confessing that in the Holy Eucharist there is forgiveness of sins also. Those of St James and St. Mark so paraphrase the words of consecration as to develop the sense that they relate not only to the past act of His precious bloodshedding on the Cross, but to the communication of that blood to us now. This is My body, which for you is broken and given for the remission of sins. This is My blood of the New Testament, which for you and for many is poured out and given for the remission of sins. Again, the liturgies join together, manifoldly, remission of sins and life eternal, as the two great fruits of this Sacrament. Thus in the prayer for the descent of the Holy Ghost on the sacred elements, that they may be to all who partake of them to the remission of sins, and to life eternal; or in intercession, that we may become meet to be partakers of Thy holy mysteries to the remission of sins and life eternal; or in the words of communicating, I give thee the precious and holy and undefiled body of our Lord and God and Saviour Jesus Christ for the remission of sins and life eternal.<\/p>\n

III. Since, then, this Divine Sacrament has, as its immediate and proper end, union with Him who hath taken our manhood into God, and the infusion into us of His Spirit and life and immortality, making us one with His glorified humanity, as He is one in the Godhead with the Father, and, besides this, it is ulteriorly the cleansing of our sins, the refining our corruptions, the repairing of our decays, what must be the loss of the Church of the latter days, in which Communions are so infrequent!<\/strong> How can we wonder that love should have waxed cold, corruptions so abound, grievous falls have been among our youth almost the rule, to stand upright the exception, heathen strictness reproach Christian laxity, the Divine life become so rare, all higher instances of it so few and faint, when the stay and the staff, the strength of that life is willingly forfeited! How should there be the fulness of the Divine life, amid all but a month-long fast from our daily bread! It implies a life so different from this our commonplace ordinary tenor, a life so above this world as knit with Him who hath overcome the world, so angelic as living on Him who is angels food; an union with God so close, that we cannot mostly, I suppose, imagine to ourselves how we could daily thus be in heaven, and in our daily business here belowhow sanctify our daily duties, thoughts, refreshment, so that they should be tinged with the hues reflected by our daily heaven, not that heavenly gift be dimmed with our earthlinesshow our souls should through the day shine with the glory of that ineffable Presence to which we had approached, not we approach to it with earth-dimmed souls. It must ever be so; we cannot know the gift of God if we forfeit it; we must cease mostly even to long for what we forego. We lose the very sense to understand it.<\/p>\n

IV. But, however we may see that our present decay and negligence should not continue, restoration must not be rashly compassed<\/strong>.Sound restoration must be the gift of God, to be sought of Him in humiliation, in prayer, in mutual forbearance and charity, with increased strictness of life and more diligent use of what we have. He who alone can make more frequent Communion a blessing, and who gave such strength to that one heavenly meal, whereby through forty days and forty nights of pilgrimage He carried Elijah to His presence at the Mount of God, can, if we be faithful and keep His gift which we receive, give such abundant strength to our rarer Communions, that they shall carry us through our forty years of trial unto His own Holy Hill, and the vision of Himself in bliss. Let us each suspect ourselves, not others; the backward their own backwardness, the forward their own eagerness; each habitually interpret well the others actions and motives; so, while we each think all good of the other, may we all together, strengthened by the same bread, washed by the same blood, be led, in the unity of the Spirit and the bond of peace and holiness of life, to that ineffable feast, where not, as now, in mysteries, but, face to face, we shall ever see God, and be ever filled with His goodness and His love.E. B. Pusey, D.D.<\/em><\/p>\n

The feelings suited to our last Sacrament<\/em>,The last words of a man of God, at the close of a religious solemnity, are regarded with peculiar attention. The parting warnings, counsels, and encouragements of such a man have counteracted the influence of temptations to folly, kept the mind steadfast in seasons of difficulty, excited to the most arduous duties, and reconciled the heart to the most painful separations. Our text presents to us the last words of the Lord Jesus at the observance of the Holy Communionwords rich in admonition and in comfortwords which have melted many a heart in pious affection, and inspired many a fearful soul with the most blessed hopes.<\/p>\n

I. Consider these words as an intimation of our Lords speedy departure, and of the termination of all the present intercourse of His disciples with Him<\/strong>.<\/p>\n

1. Our Blessed Saviour made frequent references to His death during the course of His life. To reconcile His disciples to an event so necessary, He expatiates on its blessed results, and generally connects with it consequences of the most happy description both to Himself and to them.
2. The intercourse of our Lord with His disciples had been of the most affectionate kind. But that intercourse was now to close; from the circle of love and peace in which He now sat He was about to be removed into the assembly of the wicked, and to suffer all the ignominy and pain which their unrestrained malice could inflict.
3. Mark with what mild resignation our Lord contemplates this event. What was dear to Him in life He willingly sacrificed; what was painful in death He cheerfully bore.
4. Our Lords language intimates the necessity of His dying to His mediatorial glory and to the future happiness of His people.
5. Our Lord, in contemplating this as His last participation of the Holy Sacrament with them, may be viewed as anticipating the close of all that worship which was suited to His state of humiliation and suffering.<\/p>\n

II. Consider the intimation our Lord gives of a reunion<\/strong>.There are two considerations which stamp a peculiar beauty on this assurance. The termination of His intercourse with them was to be closed in a manner no way creditable to their attachment or their courage. His generous heart could forgive their weakness and cowardice, and friends and foes were the objects of a charity which was stronger than death. I may add that this promise of reunion, following so immediately the notice of His separation, shews, in a most affecting manner, how unwilling He is that His people should mourn in hopeless grief, and how ready He is to solace and to encourage. It has been much disputed to what place or scene our Lord refers as that of reunion with His disciples. Some have supposed that it refers to His renewed intercourse with them after His resurrection; and in this view it intimated to them that the death of their Master, to which they looked forward with so much terror, would only be a temporary subjection to the last enemy, and that He would rise in heart unchanged, with the same delight in their society and the same solicitude for their welfare as ever. But as it appears to me that our Lord meant to suggest the fullest consolation, it seems better not to limit the passage to an intercourse with them on earth, which was to lie in a few meetings during the space of forty days, but to consider it as pointing to the communion of the world of glory. <\/p>\n

1. Considering it as referring to the heavenly state, this promise suggests that the reunion of the disciples with their Lord is certain. Men have often spoken of meeting their friends in heaven when parting with them in death; but they speak of a place whose gates they have no power to open, whose bliss they have no power to allot. It is in many cases the language of ignorance and presumption, which reason will not sanction, which conscience condemns; but the Speaker in the text is the way, the truth, and the life. Every heart is in His hands, every lot is in His sentence, every region is in His power, and all futurity is in His eye.
2. It intimates that this reunion should be in the most glorious place, even in the kingdom of His Father. It will take place in a scene where naught can occur either to embitter or to terminate it. In that kingdom the highest honours were destined for Himself; but to them, poor and despised as they now were, He would grant to share in His dignity, and to rejoice in His joy. His love deemed no abasement too low for Himself, and no exaltation too high for them.
3. It suggests that, when thus reunited, their intercourse should be most intimate and affectionate. In His intercourse with them here Judas mingled, though he had probably gone out before the institution of the Holy Communion; but in heaven there should not be one whose heart was not sincere in friendship, nor one whose presence should in the least check the freest disclosure of the Redeemers feelings. Here too the idea of the termination of this intercourse afflicted the disciples; but in heaven they should reign in life, never see their Saviours countenance less complacent, nor behold the last enemy but in his final destruction.
4. It intimates that in this reunion they should enjoy together the purest and most blissful delights.
(1) They shall enjoy these delights with the Saviour. His presence shall heighten the beauty of paradise, and render more delicious all that proceeds from its living fountains. In all the tokens of their Fathers complacency Ho shall share, and in all their attainments in excellence He shall be the pattern.
(2) The enjoyments of the heavenly state shall be the same in kind with those of the sanctuary on earth, however they may differ in degree. They are excited by the same objects and directed by the same spirit.
(3) These enjoyments in heaven shall, like the Holy Communion on earth, bear a direct reference to the Cross. Every feeling of rapture will attest its efficacy, every song of the redeemed celebrate its glory.
(4) Their reunion with one another is intimated in this assurance.<\/p>\n

III. Consider these words as a memento intended for every observance of the Holy Communion<\/strong>.At one Sacrament or another these words will be addressed to every pious communicant, and sooner probably to the most vigorous and. healthy than he is aware; for we are strangers before God, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. It would be proper that all of us should consider our situation in this light; for none can promise himself another solemnity of this nature, and none will improve this ordinance properly who does not observe it as his last Sacrament. <\/p>\n

1. It should be received with resignation.
(1) It is made by Him who hath the power of life and death, and whose will it is both impious and vain to resist.
(2) The kindness of the manner in which He intimates this is another reason for resignation. It is with the voice of invitation and persuasion that He addresses you, rather than with that of authority.
(3) You cannot, in this scene, mark the resignation of your Lord to His Fathers will, nor hear Him saying, The cup which My Father giveth Me, shall I not drink it? and be disposed to rebel against the determination of His providence.
2. It should be received with gratitude. It shews His goodness to you that He apprises you of this event, that you may use all the appointed means of preparation for it. He wishes to save you from the anxiety and horror of those who shall be awakened from the sleep of security by the notice of His approach. 3. It should be received with love. Here we see Christ submitting to death to redeem us from destruction, laying open to us the kindness of His heart, revealing the everlasting felicity for which He hath destined us, and solacing Himself in the prospect of being happy with us for ever. That heart must be lost to all proper feeling which is not kindled into affection by this statement of the Saviour. It ought to be heard with increasing affection to our Christian brethren. Aged persons have been sometimes charged with implacability of temper, with brooding over the injuries of former times, and instilling their prejudices and animosities into their descendants; but let your conduct shew that you have fully imbibed the forgiving spirit of the Cross, and that every malignant feeling is extinguished within you.
4. It should be received with a determination to shew increasing diligence in preparing for our departure. Nobler objects solicit your affections; let them now engage your whole heart.
5. It should be received with hope of the felicity here promised. This is the promise of Him who is the faithful witness, and, while such love breathes in it, you cannot question His intention to fulfil it.H. Belfrage, D.D.<\/em><\/p>\n

Mar. 14:26<\/span>. The Hallel, and Jesus singing<\/em>.The best scholarship warrants us to assume that as Psalms 113-118 formed the Hallel or hallelujah songs of praise associated with the Passover, so the closing hymn sung by Jesus and His disciples was Psalms 118<\/span>, as being that which rounded off the partaking of the fourth festal cup (the cup of salvation).<\/p>\n

I. Psalms 118 opens with a burst of hallelujahs over the mercy of God<\/strong>.The sum of these hallelujahs is, O praise God for His mercies of old and now. It is easy to understand how at that moment thoughts of the mercy of God would gird the Redeemer as with new strength to go forward to His appointed work. That work was to lay open the channel along which the mercy of God should flow in righteousness toward our fallen race. So that we cannot help feeling that it was Divinely ordered that this jubilant refrain should come in as part of the Lords last singing on earth. You remember how similarly this was the keynote of the dedication of the first Temple: He is good; His mercy<\/em> endureth for ever. And so throughout. The great heart of the worldas of a sick, weary giantached for the ultimate manifestation of this mercy; and it could not but bring to the Lord a strange and awful joy that now at long, long last the manifestation was about to be made. I covet for myself and you all deeper insight into the wonder and grace, benediction and righteousness, of Gods ever-enduring and unchanging mercy in Christ Jesus. Grasping it, how may we dare to go to the guiltiest, even vilest, and whisper, God loves you. Behold the proof in the Cross, in the Crucified!<\/p>\n

II. The suitableness to the Lords circumstances and to the continuous dangers of His Church<\/strong> (Mar. 14:5-13<\/span>).It was the hour and power of darkness. Personally the shadow of Gethsemane was already blackening over His path. There lay before Him the betrayalthe arrestthe forsakingthe denialthe arraigningthe judgmentthe suborned witnessesthe insultsthe mockerythe loathsome spittingthe blowsthe scourgingthe condemnationand, beyond, the spectre and spectacle of the ghastly cross. Is it not, then, affecting and yet again sustaining to find here written beforehand, in this last psalm of the Hallel, great words of strength and cheer (Mar. 14:5-6<\/span>): Out of my distressplumbless, measureless distressI called upon the Lord: the Lord answered me, and set me in a large place. The Lord is on my side; I will not fear what man<\/em> can do unto me. We can again conceive the Lord flinging Himself on the vast breadth of these exultant words. Amid all dangers and tribulation the Church, like her Divine Head, may well find in this portion of the final Hallel psalm inexhaustible consolation. Martin Luther in the throes of the Reformation and of his own peril, and when even Catherine de Bora seemed to counsel retreat and compliance, turned to this psalm and waxed valiant as he sang (Mar. 14:17<\/span>), I shall not die, but live, and declare the works of the Lord. Let us not fear. The waves of the tempest-trampled sea may toss to and fro and make a mighty noise, but the blue heavens beyond the clouds are calm. God lives. God reigns. The once pale hand grasps the sceptre of the universe, and sways ebb and flow of event and circumstance to His everlasting purpose.<\/p>\n

III. The joy set before the Redeemer and before us through Him<\/strong> (Mar. 14:14-21<\/span>).Joy is the sublimation of sorrow. Sorrow opens the door for joy to come in. Sorrow and joy are strangely akin, or, as we say in Scotland and old English, sib. Sorrow turns into joynot merely is followed by joy, but turns into it. So was it with the disciples. Your sorrow shall be turned<\/em> into joythe very event that seemed so black and calamitous becoming the centre and source of everlasting light. Some of you, doubtless, have seen Dores great picture of Pilates Wifes Dream. Those of you who have seen it will remember that whilst the horrid cross in the foreground looms up large and hideous, yet away in the radiant distance that same cross is shewn transformed and glorified, and glorifying all that it shines upon. So if sorrow is deep, I think it leads to and issues in something deeper still, and that is joy. Hence in the Epistle to the Hebrews, by one of those deep glances into the heart of the mystery of things that make this letter so great, we have all this summed up (Mar. 12:2<\/span>). Be it yours and mine, like our Lord, to rest on this Hallel psalm and see all around us demonstration, that the Lords mighty prayer was no idle breath like idle tears: These things I spake in the world, that they may have My joy<\/em> fulfilled in themselves (Joh. 17:13<\/span>).<\/p>\n

IV. The great Messianic symbol<\/strong> (Mar. 14:22-23<\/span>).As we turn and return on the favourite texts of Jesus, it moves and melts us to discover how they nearly all revolve around His redemptive work. The present is no exception. For we all carry in our heart of hearts the exceeding great and precious promises and teaching that set forth the Lord Christ as a stone. Even the glazing eye of dying Jacob beheld it (Gen. 49:24<\/span>). And so Isaiah sang (Isa. 28:16<\/span>). It is therefore just what might have been expected, that earlier the Lord turned to those very words now before us, and uttered from them some of His most barbed and searching words to rejecting Israel. And as we to-day think of the supernatural structurepart on earth and part in heaventhat along the nineteen centuries has been raised on this one Stone, do we not thrill to the song of Christs last singing, and exclaim, This is from the Lord: it is marvellous in our eyes.<\/p>\n

V. Finally, in Mar. 14:25-29<\/span>, we have thanksgiving<\/strong>. I can but accentuate Mar. 14:27<\/span> : Bind the sacrifice with cords, even unto the horns of the altar. Once more to the vision of faith this sacrifice has been set forthonce more it has been our privilege by the memorial symbols appointed to remember the Lords death until He come. And so as thus again we behold the Lamb of God that taketh away the sin of the world, thanksgiving may fitly close our service as thanksgiving closed His, as perchance falteringly He sang for the last time the Hallel of His own sacrificial death: He filleth our mouths with songs. In our outlook I see no call for despondency, I discern no omens of failureI catch a light of glory on the mountain-tops that is descending to the plains, and is making the Cross still more refulgent, and rallying more and more myriads of tired feet and wearier hearts to the great broken heart. Yea, I see our blood-ransomed world girdled by mightier rings than Saturns, swung back into its primal orbit of unsullied light; and by-and-by we shall hear reverberating from sea to sea and from shore to shore (Rev. 11:15<\/span>).A. B. Grosart, D.D.<\/em><\/p>\n

Mar. 14:27-31<\/span>. Mans need of Divine support<\/em>.We are taught by our holy religion that mans ability to perform the appointed duties of his Christian calling is derived from the co-operation and assistance of the Holy Spirit, which must be sought by humble and fervent prayer. Some, however, have entertained doubts on the subject, in consequence of their inability to discriminate between the natural movements of their minds and the influences of Divine agency, forgetting that we are required not to give account of the nature or extent of the assistance vouchsafed from above, but only to receive it thankfully and to use it diligently. Others have questioned the existence of such spiritual aid, because not conscious of their own need of it. To them this discourse is addressed.<\/p>\n

I. The circumstances connected with the fall of St. Peter<\/strong>.<\/p>\n

1. If ever an unassisted mortal might have been expected to stand by his own strength, it was Peterthe Rock-man. The instructions he had received, the miracles he had witnessed, the variety of motives with which his intercourse with Christ must have supplied him, might have been considered almost as an equivalent for inspiration. Yet he fell. Betrayed by ignorance of his own heart and presumptuous confidence in his own resolution, he caused himself to be recorded for an everlasting memorial of human weakness and frailty. <\/p>\n

2. The Master, as the time of His betrayal approached, with a view doubtless of consoling His disciples under their coming disgrace, gave them a previous intimation of it in the kindest and most soothing terms (Mar. 14:27-28<\/span>). The effect of this announcement upon the others is not recorded. Perhaps conscious of their own weakness, they remained silent; or perhaps, while inwardly trusting that they would be found ready for any emergency, they did not presume to express that confidence. Peter alone ventured to proclaim his imaginary fortitude (Mar. 14:29<\/span>). Christ thereupon revealed a lower depth even than desertion to which Peter would descend (Mar. 14:30<\/span>). Such seeming distrust of the sincerity of his attachment drew from the warm-hearted disciple a vehement protest (Mar. 14:31<\/span>). But in the hour of trial, how did he behave? Whence that equivocating answer, conveying falsehood under its most subtle guise (Mar. 14:68<\/span>)? Whence that second denial (Mar. 14:70<\/span>)? Whence that cursing and swearing with which the third accusation induced him to accompany the repetition of his assertion (Mar. 14:71<\/span>)? Alas! human nature must bear the shame of these reiterated falsehoods and blasphemies. Though selected for the apostleship, Peter yet remained dependent only on mortal resources, and in the hour of trial they proved utterly inadequate.<\/p>\n

II. The admonition to be derived from St. Peters sad fall<\/strong>.<\/p>\n

1. Is there to be found a man who, in face of such an example, dares to refuse the proffered aid of the Holy Spirit, and to encounter lifes conflict in his own unaided strength? Let him attend to an exposition of the delusion under which he labours. <\/p>\n

(1) Such a man may have persuaded himself that his reliance on his own strength is not the effect of presumption, but only of a fervent wish and sincere resolution to tread the path of holiness. But such we know was equally the disposition of Peters mind. On his first introduction to our notice we are even struck with his exceeding humility and self-abasement (Luk. 5:8<\/span>); and the same meek and modest distrust of himself is again evinced only a few hours before his fall (Joh. 8:6-9<\/span>). <\/p>\n

(2) The self-confident man may imagine that there was a perverseness in the character of Peter from which he is himself free. But the Gospel history lends no countenance to such a theory. On more than one occasion the extreme openness and warmth of his disposition led Peter to so unreserved a discovery of the opinions and prejudices of his heart as exposed him to sharp reproof (Mat. 16:23<\/span>; Joh. 18:11<\/span>). Yet we find that he was ever submissive to the correction and ever obedient to the direction of his Master. <\/p>\n

(3) A man may flatter himself that he possesses a firmness, an energy, and a zeal which were wanting in Peter. But what reason has he for thinking so? He surely must have had no inconsiderable degree of firmness who merited and received from Christ the name Cephas; and he certainly could not be accused of want of energy and zeal who, when his Lord was arrested, instantly drew sword in His defence, and wielded it so effectually as to incur the displeasure of Him for whom he fought!
2. How, then, came Peters resolution to miscarry in the scene of his Masters dire extremity? The reason seems to be this: he had grounded the execution of that resolution upon a sudden feeling of immoderate self-confidence,nothing doubting but his will was in his own power, whether Gods grace assisted him or not; fully satisfied that what he had courage to resolve so honestly he had likewise ability to perform. He had not sufficiently considered that He who forewarned him of the failure of his resolution was the Searcher of hearts, and needed not that any should testify of man, for He knew what was in manand what was not. Had he only reflected on the Masters own declaration, Without Me ye can do nothing, the empty boast would have died away upon his lips, and given place to a humble petition for Divine assistance.<\/p>\n

III. The need of prayer to ensure preservation from a like fall<\/strong>.In contemplating the failure of a man who seems to have possessed all the elements of moral strength, and all the qualities requisite for a life of consistent integrity and undeviating holiness, are we not irresistibly led to the conclusion that our natural powers are insufficient for the work which we have to do, and that consequently an appeal must be made to heaven for grace to help in time of need? If we reach this conclusion by a comparison of ourselves with St. Peter in those faculties which we may be supposed to possess in common with him, must not the conviction of our insufficiency be increased tenfold, when we reflect that he must have had many opportunities and incentives to perseverance which we naturally cannot have? Yet he fell! His familiar association with Christhearing His words, witnessing His actions, and consequently receiving continual accessions of information and continual confirmations of his faithmust necessarily have enlarged his understanding and strengthened his judgment. Yet he fell! Who, then, at the distance at which we are placed by nature from intercourse with Christ, can possibly hope to stand alone? Who that sees an apostle vanquished will dare to go forth to the battle of life unaided by that Divine Spirit without whom nothing is strong, nothing is holy?<\/p>\n

Mar. 14:29-31<\/span>. How best to promote the accomplishment of our good resolutions<\/em>.Perhaps it is not taking for granted too much to suppose that few Christians have come to a due conviction of their own sinful weakness and infirmity of purpose without having themselves so fallen under some trying occasion or temptation as afterwards to bewail from the heart their own irresolution, and, like Peter, to go out and weep bitterly. For however strong the mind, however sound the faith, and however fixed and confirmed by habit the religious principles, there are occasions when the Christians armour seems to stand him in little stead. He appears taken by surprise,either his situation is new to him, or the allurement unusually great, or the opportunity too auspicious, or the alternative attended by great dangers, or the advantage of compliance sure and important, or the favourable concurrence of circumstances not likely to occur again. One or other or even all of these considerations perhaps prompts him to decide quickly; and, alas! to determine wrongly. He falls, therefore, because he never contemplated such a trial of his strength; or having contemplated it, thought himself quite safe. But how, it may be asked, is such success to our best purposes and resolves to be secured, that we may be, as much as possible, prepared for every temptationthat we may, as far as human infirmity will permit, prevent sin from getting dominion over usthat we may be able to withstand in the evil day, and, having done all, to stand?<\/p>\n

I. To give stability to our good resolutions we must be convinced of our own weakness as well as wickedness<\/strong>.No man can be ignorant of his besetting sinhis peculiar bias towards some one vice, temper, or failing; and whatever it may be, to that he should principally direct his attention in forming his resolves. For without having made this part of his moral nature his especial study, without understanding clearly what little reliance he can place upon himself, in the case of allurement and temptation addressed to this his prevailing sin, his most deliberate purpose will avail him nothing. He will seek occasions and places and persons from which he never yet escaped without guilt, and thus perhaps continue to impute to circumstances the fault which belongs only to his own heart.<\/p>\n

II. We must have minutely considered our former lapses and relapses before we presume to make a resolve<\/strong>.The causes of our fall should be accurately ascertained, and the leading incitement to each relapse be singled out and set up as a kind of beacon to warn us effectually where our danger lies. The repeated practice of sin has made this admonition by no means difficult for the sinner to obey. For he has only to select any one transgression, and he will for the most part trace in it the usual course of his progress in the commission of sin. Above all, he will perceive that with each relapse his resolves have become less efficacious, the path to his favourite vice has become smoother, his compunctions less bitter, his heart more hardened.<\/p>\n

III. The sense of your weakness and of your frequent relapses should induce such a distrust of your own strength as to deter you from exposing yourselves to trials which may be avoided<\/strong>.It is easy to attribute to yourselves powers of resistance or forbearance and self-denial which are far beyond your present attainments in Christian discipline. Your resolves should therefore be made in all humility. Nothing too high and hard for your present strength should be attempted. We are all to expect trials; but it is a criminal degree of rashness to go out needlessly to meet them, and much more so when a little reflexion might teach us that we have not arms sufficiently strong for the encounter.<\/p>\n

IV. There must be after every lapse an act of sincere and sorrowful repentance before we presume to make a fresh resolve<\/strong>.Where there have been shame and confusion, and remorse and fear, there may be some promise of our taking heed to our ways, of our hating sin, of our recovering ourselves out of the snare of the devil. But when the sinner, in order to pacify at the moment the fearful misgivings that ever attend guilt, satisfies himself with the bare resolution to offend no more, what grounds can he have for accepting so insignificant a pledge of his own actual improvement?<\/p>\n

V. Even after repentance we must not consider our resolves as any warrant of our safety without two other safeguards<\/strong>.<\/p>\n

1. The first of these is vigilance. Our minds must be thoroughly imbued with that important truth that ours is a life of warfarethat we are, as it were, in an enemys country. Our own corruption within and constant temptations without should keep us ever in the state of sentinels. For the greatest security for the sinner, after all, is to avoid every occasion of sinto be beforehand in shunning the dangerous opportunity, the depraved associate, the convenient hour, the favourable situation.
2. The other principal safeguard to our resolves is prayer. We have only to be earnest and sincere in our applications to the throne of grace for spiritual aid, through the intercession of that Redeemer who is able to save them to the uttermost that come unto God through Him, and we shall not fail to receive the blessing that we ask.<\/p>\n

VI. Among the religious offices which come in aid of the means above recommended, none is more efficacious than the spiritual food and sustenance properly received in the Sacrament of the Lords Supper<\/strong>.On no occasion does the heart of man come into closer intercourse with his God and Saviour; on no occasion does he draw more freely from the fountain of Divine grace. For he not only receives remission of his sins, and peace and comfort past all understanding, but he is endued with new vigour for his conflict with the world, the flesh, and the devil; and all his holy purposes and resolutions receive the sanction and support of his approving Maker. Thus renewed in the inner man, he cometh forth from that holy ordinance as a bridegroom out of his chamber, and rejoiceth as a giant to run his course.A. B. Evans, D.D.<\/em><\/p>\n

OUTLINES AND COMMENTS ON THE VERSES<\/em><\/p>\n

Mar. 14:12-16<\/span>. Christs preparation for the Passover<\/em>.Not even Peter and John are to know beforehand the mans name and address, lest, if Judas should suspect them of knowing, he should worm, or try to worm, the secret out of them. Perhaps he did suspectperhaps he did try to get at their secret; but even Peter could not tell him what he did not know. In His love and pity, His love for them, His pity for Judasto save them<\/em> from a mistake they would have found it hard to forgive, and to hold him<\/em> back from a sin which man has not forgiven yet, though we have no right to assume that Christ has not forgiven it long agoHe rendered it impossible for them to betray Him to Judas, and for Judas to betray Him to the priests. The incident, thus viewed, has many lessons for us. <\/p>\n

1. Even when He seems most unlike Himself our Lord is most truly Himself, and is leading us where we would be, though by ways we know not, and which do not seem likely to lead us there.
2. His prescience extends to the minutest details as well as to the main lines and critical occasions of life: nothing which really concerns us is overlooked or forgotten by Him; no, not even the pitcher, or the cup of cold water we need to slake our thirst, or are carrying to a neighbour who needs it even more than we do.
3. If we love Him, and are bent on serving Him, He will save us from those innocent, because unconscious and unintentional, transgressions of His goodwill for us which must inevitably inflict their natural punishment upon us, however guiltless we may bejust as He saved Peter and John from innocently betraying a secret to Judas of which he would have made an evil use.
4. Even when we are traitors to Him in our hearts, when we are meditating some sin which will cast us from His grace, He will do all He can, short of forcing our will, to save us from our sin; He will place hindrances and impediments in our<\/em> way as He did in the way of Iscariot, and will not abandon us to our evil hearts, until, against all the remonstrances and warnings of His love, we overleap all hindrances and plunge into what we know to be a path of death.S. Cox, D.D.<\/em><\/p>\n

Mar. 14:14<\/span>. Preparation for Christ as our guest<\/em>.At all seasons of the year, and on festivals and ordinary days alike, the question, which is at once a warning and an invitation, is addressed to each one of us, Where is My guest-chamber? And we, far more than the owner of that honoured house in Jerusalem, have had opportunities of knowing all that that question means. It is no guest-chamber built with hands that He needs, but the temple built without hands, which temple we are. If that hospitable disciple would do so much for His entertainment during a few hours, surely we may do as much when we aim at having Him for our guest for everthroughout life and in eternity. <\/p>\n

1. It must be an upper<\/em> room, in the highest part of our being, the best that we have to offer to any one. It must be in our heart of hearts, where we can love Him, not in word and tongue, but in deed and truth, with all our soul and all our strength. There are those who think that they have done much if they have given Him a welcome in some transitory emotion of religious excitement. But these heated feelings are not the upper room, which is ever calm and quiet; they are more akin to the common hall, where noise and excitement are frequent. <\/p>\n

2. It must be a furnished<\/em> room and ready<\/em>: furnished with those things which He loves, and which will enable Him to rest and abideprayers and hymns, thanksgivings and intercessions, holy thoughts, kind words, and good deeds. Alms all around and hymns withinthat is the atmosphere in which Christ can abide; and the heart that is furnished with these can offer Him a home in which He may bestow His goods. For Christ is no mans debtor. If He comes as a guest He comes open-handed, and bestows blessings without measure or stint. <\/p>\n

3. And therefore we must prepare a large<\/em> room. As we are niggardly in what we offer to Him, so also we are half hearted and little-minded in what we ask from Him. We do not desire His graces enough, and we do not desire enough of them. We must open our hearts freely to receive the good measure, pressed down and shaken together, which He yearns to bestow. It is His own command, His own promise, which says, Open thy mouth wide<\/em>, and I will fill it<\/em>.A. Plummer, D.D.<\/em><\/p>\n

Mar. 14:17-19<\/span>. A traitor among the twelve<\/em>.<\/p>\n

1. In the holiest society on earth the unholy may have a place.
2. The highest goodness may fail to win to the obedience of faith.
3. There may be moral wrong without present consciousness.
4. The knowledge and appointment of God do not hinder the freedom and responsibility of man.J. H. Godwin<\/em>.<\/p>\n

The traitor<\/em>.<\/p>\n

1. At first it seems strange to find a traitor amongst the select disciples of Christ. Yet there is nothing in this selection of a bad man to be an agent in carrying on a good design which is not in harmony with the general scheme of the Divine government. It is a condition of the visible Church that the evil should be ever mingled with the good, and that sometimes the evil should have authority and pre-eminence over the good. Thus the small circle of Christs select disciples presented a sort of epitome of the world into which they were to be sent and the Church over which they were to preside. <\/p>\n

2. The next thing which challenges observation here is the unfruitfulness of this unhappy man under the extraordinary religious advantages which he enjoyed. We plainly see, in this instance, that mere means of grace, unaccompanied by an actual operation of Divine power upon the heart, are nothing. Even the Holy Communion of the Body and Blood of Christ, then for the first and last time administered by Christ Himself, and of which Judas was permitted to partake, as the type of all who should thereafter profane those holy mysteries, had no effect upon him, except to make him worse than before (Joh. 8:27<\/span>). <\/p>\n

3. The commonness of the sinful lust by which Judas was enticed. What is there singular in a mans rejoicing because his wealth is great, or desiring that it may be still greater? This is, in fact, the ruling passion of mankind. The desire of acquiring is one of the most powerful springs of human conduct. Rightly directed and strictly regulated, it is not only innocent, but laudable. Unregulated and misdirected, see what it leads to!F. Field, LL.D<\/em>.<\/p>\n

Mar. 14:18<\/span>. A question of propriety as to quality and time of news<\/em>.Christ then breaks news at table that operates distressfully. He knew it would. That was a violation of hygienic law. At such times, to secure the best results, cheerfulness should reign. He who made the Sabbath for man would surely not thoughtlessly or wantonly establish a precedent the observance of which would be against man. It cannot be. The gospel tends to gladness. Its trend makes for the good of man as man, body and soul, in all the phases of his being. But there is a disturbing element in him. The otherwise beautiful equipoise, adjustment, and beneficent operation of the laws of human life have been rudely shattered by sin. Anarchical times demand different treatment from the piping times of peace. Just when and where the province of one law should be invaded in deference to another and higher were questions which the Saviour, we may be sure, in His own case settled righteously. That He had good reason therefore we may rest assured. But what that was we may not be so sure. Possibly the needs be was this: His hour was at hand. The goal was being reached without the unnecessary introduction of the miraculous either in forcing or retarding. God does not work by miracles when ordinary means will suffice. Were Christ to utter these words sooner, Judas might, humanly speaking, have perfected arrangements and precipitated matters. Jesus would then have been betrayed before His time, unless a miracle of prevention were wrought. Had He spoken them later, Judas might not have the requisite time to compass his plans and be on the ground at the right moment for his hour, unless a miracle of hastening were wrought. And then, again, these words may have been uttered at that moment to secure the absence of this disturbing element from the feast of love that was to follow.Wm. M. Campbell<\/em>.<\/p>\n

Mar. 14:19<\/span>. The moving of conscience<\/em>.This question indicates a deep stirring of conscience, quickened by God. It is a question of which every human soul at some time or other is more or less cognisant, whatever may be the answer given to it. It is a question which is vital to any adequate conception either of the sinfulness of sin, or of the standard of personal duty, or of the ideal walk of the regenerate spirit with God.<\/p>\n

I. Consider it in some of the various motives and intentions<\/strong> with which a human soul may conceivably put the question to God. <\/p>\n

1. Clearly it may be put (God protect us from it!) in a spirit of insolent hardness. Thus Judas put it. A man to whom sin is not sinful, to whom self-gratification is the law of his being, who neither fears God nor regards man, may say, Lord, is it I? But he will not care for an answer, nor wait to hear it given.
2. It may be put also in a spirit of shallow and ignorant levity. We little know what possibilities of good and also of evil are hidden in our wonderful and complex natureto what heights of goodness we may rise, into what abysses of infamy we may fall.
3. It is also the question of a holy self-distrust. There are so many pitfalls at our feet, such woful surprises, such mortifying recollections of hopes disappointed, opportunities neglected, duties omitted, blessings lost, that Lord, is it I? is often the aching, frightened question of a bewildered though honest spirit, fearful of losing itself in the mazes and obscurities of its unknown tendencies, and quite distinct from the morbid self-questionings of spiritual egotism.<\/p>\n

II. There are circumstances which from time to time suggest if they do not compel it<\/strong>; and so sinuous and intricate are the windings of the human heart, so apt are even true natures to be deceived by refined sophistries, or encouraged to mistake transient emotion for the continuous action of dominant principles, that it is almost necessary for us, if we would adequately know ourselves, and habitually rule ourselves, to be forced to find ourselves out as we stand in the light of God. <\/p>\n

1. The sight of a brothers sin may be wholesome though humbling in making us recognise that only by the grace of God we are what we are. Had we been tempted as he was tempted, might not we have fallen perhaps lower? Or we may ourselves have been exposed to the fiery trial of temptation and been saved, yet so as by fire. We never knew till now how strong was the strength of God, how weak the weakness of man.
2. There are also occasions in life which, like mountain-peaks rising out of a level plain to break its monotony and form its landmarks, bring us face to face with hidden corners in our personal life, and make us feel with a thrill of gladness the good hand of our God upon us. Sometimes it is a special mercy, which makes us wonder how God can be so good to us.Bishop Thorold<\/em>.<\/p>\n

Is it I?<\/em>It was a good sign that the first thought of each of them was about the possibility of his own sin. When a man foresees a great temptation that is coming, it is always better that, instead of turning to his neighbours and saying, as he searches their faces, I wonder who will do this wicked thing? he should turn to himself and say, Is it possible that I am the man who will do it? When the wind is rising, it is good for each ship at sea to look to its own ropes and sails, and not stand gazing to see how ready the other ships are to meet it. We all feel that we would rather hear a man asking about himself anxiously than to see him so sure of himself that the question never occurred to him. We should be surer of his standing firm if we saw that he knew he was in danger of a fall.<\/p>\n

I. There are times in the lives of all of us, I think, when that comes to us which came here to Christs disciples<\/strong>.Beneath us, as beneath them, the worst possibilities of our nature sometimes reveal themselves. Such times are not our worst times certainly. Often they are times which, by their very sense of danger, are the safest and strongest of our lives. But they are often moments that dismay us. They come in upon our self-complacency and shock it with their ominous presence. <\/p>\n

1. One of them is the time when we see deep and flagrant sin in some other man. When some great crime is done, when through the community there runs the story of some frightful cruelty or dreadful fraud, I think that almost all of us are conscious of a strange mixture of two emotions, one of horror and the other of a terrible familiarity. The act is repugnant to all our conscientiousness; but the powers that did the act, and the motives that persuaded the doing of it, are powers which we possess and motives which we have felt. When you read the story of yesterdays defaulter fleeing to-day, an exile and an outcast, or sitting gloomily behind his prison bars, it is not with an angels innocent wonder what a sin like this can mean; it is with the understanding of a man who has felt the same temptation to which this poor wretch has yielded, that you deplore his fate. With simple wonder an angel might walk through our State prison-halls; but a man must walk there full of humbleness and charity; for as the best man that ever lived finds something of common humanity in us which makes his goodness seem not impossible to us, so the worst of men stirs by the sight of his human sin some sense of what human power of sinfulness we too possess.
2. Another of the occasions which let us see our own possibility of sin, which open to us a glimpse of how wicked we might be, is when we do some small sin and recognise the deep power of sinfulness by which we do it. A pure, honest boy cheats with his first little timid fraud, and on the other side, the bad side of him, the door flies open, and he sees the possibility that he too should be the swindler whose enormous frauds make the whole city tremble. The slightest crumbling of the earth under your feet makes you aware of the precipice. The least impurity makes you ready to cry out, as some image of hideous lust rises before you, Oh, is it I? Can I come to that?
3. And yet another occasion when we become aware of our own bad possibility is the expression of any suspicion about us by another person. I think that for you or me to find our names linked to-morrow in this community with some great crime of which we knew that we were totally innocent must stir the mystery of our inner life, and make us see what capacity of sin is lying there. I think our disavowal of the sin that we were charged with would be not boisterously angry, but quiet and solemn and humble, with a sense of danger and a gratitude for preservation. I think that ought to be the influence. And even the boisterousness with which some men deny a charge against their characters is still a sign in a worse way of how their conscience has been touched. Would you want the clerk in your store to be charged with dishonesty, and not go back to his work, when the charge had been disproved, with a deepened perception of temptation and a quickened watchfulness and care?
4. By a strange but very natural process the same result often comes from just the opposite cause. Not merely when men suspect us and charge us with wrong-doing, but when men praise us and say that we are good, this same recognition of how bad we have the power to be often arises. A man comes up to our life, and, looking round upon the crowd of our fellowmen, he says, See, I will strike the life of this brother of ours, and you shall hear how true it rings. He does strike it, and it does seem to them to ring true, and they shout their applause; but we whose life is struck feel running all through us at the stroke the sense of hollowness.
5. Is it not also true that every temptation which comes to us, however bravely and successfully it may be resisted, opens to us the sight of some of our human capacity of sin? The man who dares to laugh at a temptation which he has felt and resisted is not yet wholly safe out of its power.<\/p>\n

II. What is this but saying that in every serious moment of life the possibility of sin stands up before us?<\/strong>None but the man who has no serious moments, none but he who makes all life a play, escapes the sight. To every other mannay, may we not say to every man, since no man is literally always a trifler?to every man at some time the clouds roll back, the spell is broken, and he sees what a power of being wicked as of being good belongs to him just as man. <\/p>\n

1. Is it good for him to see this? Will it help him or harm him? That will depend upon the way it works in him. It may become in him either paralysis or inspiration. One man sees his danger, and stands powerless. Another man sees his danger, and every faculty is strung to its intensest strength. If the feet are set more resolutely toward goodness, and the hands lay hold more firmly upon help, it is good for us to know how wicked we may be, how great our danger is.
2. What is it that makes that difference? How is the consciousness of our danger prevented from becoming a depressing emotion and turned into an inspiring motive? It must be by opening the life upon the other side. It must be by realising the possibilities of our human life for good as well as for evil, by seeing and never forgetting how good we have a chance to be, as well as how bad we may become. This is the power of hope; and hope is the true master of fear. A merchant hopes to be rich, and the fear of being poor, instead of being a vexing anxiety, becomes the humble servant of his expectation, and helps him on toward wealth. The fear of death is terrible to a sick man until the hope of life and strength and activity opens before him; and then in his convalescence the fear of death has ceased to depress him as a feeling, and only remains with him as a motive to caution and watchfulness. Thus fear is always good when it has hope to rule it.
3. Now if you saw a young man overwhelmed with the sight on which our eyes have been fixed to-day; if you saw him so full of the consciousness of the power of sin in his life, the possibility of the badness that he might do and be, that he was wretched and paralysed,what would you do for him? Would you try to make him forget what he had seen? Would you try to shut out the mystery of his life from him, and make him live again the life of narrow satisfaction in the present which he lived before he looked down into the deep gulf? You could not do it. But if you could, would it be well? Surely not. What you need to do for him is to make him lift up his eyes and see the heights above him. You want to make him like the climber on a ladder, who looks up and not down, who climbs not to escape the gulf below him, but to reach the top above him, and who feels the gulf below him only as a power that makes the hold of foot and hand on every round of the ladder which they strike more firm. Now it is the glory of the Christian gospel that in the treatment of mans spiritual nature it preserves this true relation between hope and fear perfectly.
4. I suggested just now the analogy between our physical and moral consciousness, between our consciousness of the power to be sick and the consciousness of the power to sin. It is an analogy which illustrates what I have just been saying. There is a nervousness about health which is all morbid. It is full of imaginations. There are people who can never hear a disease described without thinking that they have it. They never hear a sick man talk without feeling all his symptoms repeated in themselves. You think of such a person and realise his wretchedness. Then you look away from him to a perfectly healthy man who seldom thinks about being sick at all. But yet he is something different from what he would be if there were no power of sickness in him. Unconscious for the most part, but now and then coming forth into consciousness, there is always present with him a sense of his humanity, with all the liabilities which that involves. He does not do what a man would do who had literally a frame of iron. And that is just the condition of the man with the healthy soul. He does not nervously believe, when he hears of any flagrant crime, that he is just upon the brink of that crime himself. He lives in doing righteousness, but all the time he keeps the consciousness that sin, even out to its worst possibilities, sin even to the cruelty of Cain, the lust of David, the treachery of Judas, is open to him.Bishop Phillips Brooks<\/em>.<\/p>\n

Mar. 14:21<\/span>. A wail in the woe<\/em>.There is a wail in the word for woe, a tone of lament, if also a tone of reprobation. Indeed, we shall get nearer the meaning of the whole verse if we think of it as an elegy, rather than as a formal sentence on the traitor. Jesus could not lose even the son of loss without sorrow. That any man should be base enough to betray the best Man that eer wore flesh about Him might well make even an angel weep. There must have been something good in Judas, or he would not have been called to be an apostle; but there must also have been something horribly mean in a man who, while affecting great love for the poor, could habitually steal from the purse which commonly held so little, but always a little for the destitute and helpless. And how could He who loved all men but mourn over one in whom much that was good and of fair promise had been blighted by a sordid selfishness and covetousness, one who had given place to the devil, and to the meanest of all devils, the most sordid of the spirits that fell? Good for that man, etc., was a proverbial expression of blended pity and blame, and must not be taken too literally, since nothing could be good or bad for an unborn man. It means simply that not to have been at all would have been better than to have become such a man as Iscariot was. And there are many of whom this might be said. Judas is not the only man who has been unfaithful to his ideal, nor the only man who has played the hypocrite and proved a traitor to Christ from selfishness and greed.S. Cox, D.D.<\/em><\/p>\n

The grace of God received in vain<\/em>.Judas was treated even as the rest of the apostles up to the moment of his defection. That he was meanwhile so ill disciplined in heart as to be robbing the common purse of his little fraternity almost certainly denotes that he had received this favour before he had become like a little childthat he was an exception, in short, to the general rule of the Messiahs ministry while on earth, and of the Comforters dispensation ever since. It was an exception which, considered in all its bearings, was sure to be always remembered and recorded, and might therefore have been made and exhibited in a strong light for the purpose of shewing that the rule from which it was a departure was really no limitation to the free mercy of God in Christ. In the same manner as Adams fall proved that the whole human race were incapable of standing without Divine assistance added to their natural powers, even so Judas case was perhaps designed to shew that if in the recovery of fallen man the grace of God were more lavishly dispensed, if His Son while on earth or His Spirit now required of us no preparatory frame of heart and mind, we should not be the better for the removal of the apparent restriction in the offer of mercy. To man in that unprepared state of heart the grace of God would be the pearl thrown to swine.S. Hinds<\/em>.<\/p>\n

Warning from the fall of Judas<\/em>.The Lord, when He pleases, can employ bad men in His service, and bestow splendid abilities and extraordinary spiritual gifts upon them, which He perhaps denies to His dutiful and beloved children. If it be asked why He does this, and why He permits hypocrites, covetous and deceitful workers, to appear among men as angels of light, it may be answered that He has a right to do what He will with His own, that He giveth no account of His matters, and that from what He has revealed of His character we ought to believe, whether we can always see it or not, that He is righteous in all His ways, holy in all His works, and wise in all His proceedings. But since the fact is so, that Satan can transform himself into an angel of light, and his ministers appear as ministers of righteousness, that Balaam can prophesy, Judas work miracles, and wicked men preach and pray with great eloquence, we ought to be aware of it, lest we be dazzled or misled, and therefore excited to covet splendid gifts instead of those graces of the Spirit which essentially accompany salvation, and mark us out as real members of Christ, children of God, and inheritors of the kingdom of heaven.W. Richardson<\/em>.<\/p>\n

Mar. 14:22-24<\/span>. The Holy Communion<\/em>.When the earnest Christian kneels at the altar to take the Holy Communion, he performs a sixfold Acts 1<\/span>. It is an act of obedience. Not a suggestion merely, not a time-honoured custom only, but a command, explicit, emphatic. <\/p>\n

2. It is an act of remembrance. Not that Christ needed a memorial, but that we needed a memory.
3. It is an act of thanksgivinga eucharist. This is worthy. Nations honour themselves in honouring their heroes. Thus Garibaldi is honoured in Italy, Luther in Germany, Napoleon in France. Thus Italy, and France, and Germany, and all Christian people honour the worlds Hero, the worlds Saviour, in this sacrifice of praise and thanksgiving, in this eucharistic feast.
4. It is an act of fellowshipa communion. We join with angels and archangels and all the company of heaven and of earth to magnify the glorious name of God.
5. It is an act of testimony. Every celebration of this Sacrament is one new link in the continuous chain of testimony that comes down through the ages from the upper chamber of Jerusalem. Every hand that takes this bread and cup joins hands with the unbroken chain of priestly hands that reach back to the pierced hands of Jesus.
6. It is an act of expectancy. We shew forth the Lords death till He come. We look back, and we look forward till He come. It is going up to the altar on the mountain-top and looking to the eastern sky to see if there be any sign of the coming dawn.R. S. Barrett<\/em>.<\/p>\n

The Holy Communion the most solemn Christian service<\/em>.<\/p>\n

1. If any one were to ask what is the most sacred, solemn, and consoling part of our religious service, that where God has gathered together most abundantly the greatest of His truths and the richest of His graces, where it is that in our life on earth we are brought nearest to heaven, and are most lifted up in heart and spirit, calmly and awfully to feel the presence of the God whom we serve, no well-instructed Christian would doubt how to answer. He would say at once, In the Holy Communion.
2. What is it that makes it so different from all other acts of prayer and praise? What gives it its matchless solemnity, its matchless savour of heaven, its deep comfort?
(1) It is the communication to us of the death and passion of Christ, and in it we are carried back for the time to that One Sacrifice, in which our own pardon was involved, and from which flowed Gods mercy to the world.
(2) It is the link and bond, while Christians are living in the flesh, between earth and heaven, the meeting-place between the redeemed and their Redeemer, out of sight, but not far off, the communion in which we are again and again joined to the risen and glorified Lord, who is the heavenly strength and life by which our spirits live.
(3) Here we have communion also with the whole Church of Christ. Here we who are so separated are one. Here we who most deeply sympathise with one another, and we who never could be brought on earth to understand each other, are practically joined in one; for both break the bread and pour the wine, and receive it as the token that the Lord had died for them, that the Lord hath pardoned us, that the Lord is nigh.Dean Church<\/em>.<\/p>\n

The presence of Christ in the Eucharist<\/em>.<\/p>\n

1. I say and confess with the Evangelists and with St. Paul that the bread on the which thanks are given is the body of Christ in the remembrance of Him and His death, to be set forth perpetually of the faithful until His coming.
2. I say and confess the bread which we break to be the communion and partaking of Christs body with the ancient and the faithful Fathers.
3. I say and believe that there is not only a signification of Christs body set forth by the Sacrament, but also that therewith is given to the godly and faithful the grace of Christs bodythat is, the food of life and immortality; and this I hold with Cyprian.
4. I say also, with St. Augustine, that we eat life and we drink life; with Emissene, that we feel the Lord to be present in grace; with Athanasius, that we receive celestial food which cometh from above; the property of natural communion, with Hilary; the nature of flesh and benediction which giveth life, in bread and wine, with Cyril; and, with the same Cyril, the virtue of the very flesh of Christ, life and grace of His body, the property of the Only-Begotten, that is to say life, as He Himself in plain words expoundeth it.
5. I confess also, with Basil, that we receive the mystical advent and coming of Christ, grace, and the virtue of His very nature; the Sacrament of His very flesh, with Ambrose; the body by grace, with Epiphanius; spiritual flesh, but not that which was crucified, with Jerome; grace flowing into a sacrifice, and the grace of the Spirit, with Chrysostom; grace and invisible verity, grace and society of the members of Christs body, with Augustine.
6. Finally, with Bertram, I confess that Christs body is in the Sacrament in this respectnamely, as he writeth, because there is in it the Spirit of Christ, that is, the power of the Word of God, which not only feedeth the soul, but also cleanseth it. Out of these I suppose it may clearly appear unto all men how far we are from that opinion whereof some go about falsely to slander us to the world, saying we teach that the godly and faithful should receive nothing else at the Lords table but a figure of the body of Christ.Bishop Ridley<\/em>.<\/p>\n

Christs presence in the Eucharist to unworthy receivers<\/em>.May we say, then, that Christ is really present in the Sacrament as well to the unworthy as to the faithful receivers? Yes, this we must grant, yet must we add withal that He is really present with them in a quite contrary manner; really present He is, because virtually present to bothbecause the operation or efficacy of His body and blood is not metaphorical but real in both. Thus the bodily sun, though locally distant for its substance, is really present by its heat and light as well to sore eyes as to clear sights, but really present to both by a contrary real operation; and by the like contrary operation it is really present to clay and to wax, it really hardeneth the one and really softeneth the other. So doth Christs body and blood, by its invisible but real influence, mollify the hearts of such as come to the Sacrament with due preparation, but harden such as unworthily receive the consecrated elements. If he that will hear the Word must take heed how he hears, much more must he which means to receive the Sacrament of Christs body and blood be careful how he receives.T. Jackson<\/em>.<\/p>\n

The mystery of the Eucharist<\/em>.The words, Take, and eat: it is My body. Take, and drink: it is the cup of My blood, understood in their true meaning, literally and without metaphor, are to human reason a mystery unheard of and impenetrable. The bread that Jesus offers to His apostles is no longer merely bread, but His body which is about to be sacrificed; the cup which He gives them to drink is no longer merely wine, but His own blood which is about to be shed. The apostles understood it so. They did not ask, How can this be done? In the simplicity and fulness of their faith, knowing that the power of the Master was boundless, and that the truth was in Him, they believed on His words, and partook of His body and His blood under the forms of bread and wine. What Jesus had said a year before to the people of Galilee at Capernaum (Joh. 6:35<\/span>, etc.), He realised on this day a few hours before His death. He taught them that He was the Bread of Life, that in eating of Him they should live; that if they ate not the flesh of the Son of Man and drank not His blood, they should not have life; that His flesh was the true meat, and His blood the true drink; that he who ate of His flesh and drank of His blood should dwell in Him. The people, shocked and scandalised, had turned away, asking ironically how He would give any man His flesh to eat. How was now explained.Father Didon<\/em>.<\/p>\n

The significance of the Eucharist<\/em>.This scene contains the whole religion of Jesus. In this single moment of His life He realises it at one stroke in its perfection. He appears at once as Priest and Victim, as creating the eternal priesthood and the eternal sacrifice. He reveals without metaphor or parable the reason of His death. John had rightly called Him the Lamb of God which taketh away the sins of the world. How are men to profit by the personal atonement which the Son of God comes to accomplish? They must be incorporated in the Victim who delivers Himself up and dies for their sakes. And Jesus requires not only that there should be a spiritual union with His spirit and His personHis design is a grander one. His aim is a spiritual and material union together; His design is that man, being both spirit and matter, body and soul, should be united in spirit and reality to His whole beingto the Son of God and the Son of Manto His Divinity and His humanity, to His soul and His body. His design is that he should believe on His Word, and become through faith one and the same spirit with Himthat he should eat of His body and drink of His blood, and be incorporated in the flesh of the Son of Man.Ibid<\/em>.<\/p>\n

The Eucharist an extension of the Incarnation<\/em>.Gregory Nazianzen defines the Eucharist, a communion of the incarnation of God<\/em>. For in that He affirms the bread to be His body, and the wine to be His blood; by receiving this body and blood of Christ, and so changing it into the substance of our body and blood by way of nourishment, the body of Christ becomes our body and His blood is made our blood, and we become in a mystical manner flesh of His flesh and bone of His bone. And as in His conception of the Holy Virgin He took upon Him the nature of man that He might save man, so in His Holy Sacrament He takes upon Him the nature of every man in singular that He might save every man who becomes one with Him in the Divine Sacrament of His body and blood. His real incarnation was only in one, but His mystical incarnation in many; and hence comes this Sacrament to be an instrument whereby Christ is conveyed unto us, His benefits applied, and so our faith confirmed.J. Mede<\/em>.<\/p>\n

The Eucharist<\/em> is on the one side the perfection of the sustenance of life in personal communion, on the other a use of the products of the earth as instruments of communion, implying the necessity of taking the whole nature into communion if it is to be real, the symbols of creation and of the Lords body in one. The life of the disciples with Christ was exchanged for a life in Christ: they abode as branches in the Vine of which His Father is the Husbandman. The bread took for them the place of the body through which they had first learnt to converse with a living Lord. The wine took for them the place of the blood in which His life had dwelt. In that feast of blessing and thanksgiving, that joyful participation of accepted sacrifice, no life was found too earthly to be offered on the altar of the Cross, or to become a means of human fellowship and Divine communion.Prof. F. J. A. Hort<\/em>.<\/p>\n

Communion<\/em>.<\/p>\n

1. Communion is permanent, yet needs times of revival.
2. All Christian life is sacramental. Not alone in our highest act of communion are we partaking of heavenly powers through earthly signs and vehicles.
3. This neglected faith may be revived through increased sympathy with the earth derived from fuller knowledge, through the fearless love of all things.Ibid<\/em>.<\/p>\n

Mar. 14:22<\/span>. Analogies between Christs body and bread<\/em>.<\/p>\n

1. As bread is the strength and state of our natural life, so Christ is for our spiritual, being all in all.
2. As bread is loathed of the full stomach, but most acceptable to the hungry soul, so Christ is most welcome to such as hunger and thirst after righteousness.
3. As bread is usual and daily, so Christ should be to the Christian, feeding on that bread which came down from heaven, the souls ordinary refection.
4. As bread is made one loaf of many grains, so we that are many are one bread and one body, because we are all partakers of one bread.
5. As corn is cut down with the scythe, threshed in the barn with many stripes, torn in the mill with much violence, then bolted and sifted, last of all baked with extreme heat in the oven, and all this that it may be fit meat for our body, so Christ in His ripe age was cut down by cruel death, His body was whipped, His flesh rent asunder, His soul was as it were melted in the fiery furnace of Gods anger; and all this that He might become food for our soul, that we might eat of this bread and drink of this cup.Dean Boys<\/em>.<\/p>\n

Mar. 14:23-24<\/span>. The blood of Jesus Christ<\/em> becomes, through His goodness, milk for His children, a band of union to His members, the seal of His covenant, and the ransom of His slaves; and, on the contrary, through the wickedness of the imitators of Judas, it becomes to them a mortal poison, a sword of separation, the seal of their reprobation, and the cause of an eternal captivity.P. Quesnel<\/em>.<\/p>\n

Mar. 14:25<\/span>. The new Passover<\/em>.Jesus never partook afterwards of the Passovernever, that we know of, celebrated the Eucharist with His disciples. It is said, indeed, that after His resurrection He was known of them in breaking of bread; but this can hardly be so applied. Rather say that the Holy Spirit of Christ is in His Church, which is His new body, even as His fleshy frame was when this declaration was made. When, therefore, after the descent of the Holy Ghostwhen, at this day, a Christian congregation partakes of the new Passover, Christ is in the midst of them, they are His body and members in particular. He is then as truly present, and as truly a partaker in the ceremony of drinking the fruit of the vine, as when His Divine nature was united only with the Man Christ Jesus. In this sense He fulfilled His declaration to the apostles, and in this sense continues, in every age of the Church, to drink the fruit of the vine in His own kingdom, the kingdom of God on earth. He said that He would drink it new<\/em>, because it was thenceforth to assume a new character and efficacy. He came not to destroy, but to fulfil, Gods former appointmentsto make all things new.S. Hinds<\/em>.<\/p>\n

Communion in heaven<\/em>.Let us take care to raise our hearts from the sacramental communion here on earth to the eternal communion in heaven, to be celebrated there not under veils or sensible symbols, but openly and without veils. The sight of truth, unveiled and perfectly disclosed to our eyes, is a torrent of delight and joy, which as it were inebriates the soul, makes it forget all the afflictions and miseries of the earth, and transports it out of itself, in order to its living only in the truth, upon the truth, and for the truth.P. Quesnel<\/em>.<\/p>\n

Mar. 14:26<\/span>. Jesus singing<\/em>.That song is like an aureola encircling that little company in the gathering gloom. There is no concord between light and darkness, no real affinity between woe and song. One is from above, the other from beneath. One is a daughter of the skies, the other a child of perdition. Musical harmonies are not heard in the outer darkness, breaking sweetly on the ear amid the awful discords of despair. But heaven is a land of song. Joyous strains are heard constantly echoing in sweetest refrain over the bright plains of paradise. <\/p>\n

1. Christ singing! And at such a time! The hour and power of darkness approaching. The agony of Gethsemane and the darkness of the Cross near. He knows it all, yet calmly sings. What a vision is here of holy confidence and anticipated triumph! Apparently Christ on the eve of defeat; the powers of darkness on that of victory. But He sings. Glad omen for the cause of redemption. Such singing does not indicate a discouraged leader or a defeated cause.
2. The disciples sang. This would have a tendency to neutralise the effect of the exceeding sorrow that oppressed them. It would prevent a panic until the hour had come.
3. In time of danger and in the face of the coming storm, how much depends, under God, on the leader! Napoleon in the hearts of his soldiers fights and wins an Austerlitz or a Jena. The spirit of Wellington pervades Waterloo and saves Europe. Jesus can sing on the eve of the Waterloo of the worlds redemption. Such a leader, such a spirit, such a song, animates His people to meet foes, fight the good fight of faith, and conquer. Blessed paradox! The darkest hours may still be bright with the light of the heavenly sun. The Eternal Father and Friend is at the helm.Wm. M. Campbell<\/em>.<\/p>\n

The spirit in which to meet the trials of life<\/em>.Praise is an exercise in the spirit of which we should meet the trials of life. I use the term spirit as distinguished from the outward act, from the mere utterance of words or melody of sounds, and to guard against the idea that apart from those feelings of which it ought to be the expression and accompaniment any form of worship is entitled to the commendation given in Scripture to the exercise of praising God. The exercise is founded on a knowledge and belief of the Divine perfections; it is not so much a mechanical as a spiritual actit is not the exercise of musical taste, but of devotional feelingit is the admiring contemplation of the Divine perfections, expressed in the appropriate forms of inspired devotion. Be it yours to rise from the contemplation of second causes to the contemplation of the First Cause, in adoring admiration of Him who appoints and arranges all according to His unerring will. Be it yours to remember that the hand which removed the gourd you delighted in likewise bestowed it,that the worm which withers has been sent by Him, not in wrath, but in love; not to leave your heads defenceless against the scorching sun or the pelting storm, but to lead you to abide in a safer and sweeter peace under the shadow of the Almighty. Trials thus met would be deprived of their sting. And did either your own interests or those of Christianity require that sufferings as great as those which martyrs have endured should be appointed you, encountering them in the same spirit, you would come out of them with the same triumph.R. Brodie<\/em>.<\/p>\n

Mar. 14:27<\/span>. Christ the Shepherd<\/em><\/p>\n

1. As descending from ancient patriarchs who were shepherds. They were types of Him. <\/p>\n

2. He knows His sheep, and marks them for His own (Joh. 10:3<\/span>; Joh. 10:14<\/span>). God sets His seal on them (2Ti. 2:19<\/span>). <\/p>\n

3. He feeds their souls and bodies in green pastures (Psalms 23<\/span>), and drives them to the sweet streams and waters of comfort by the paths of grace and righteousness. <\/p>\n

4. He defends them from the wolf and enemies; they being timorous, simple, weak, shiftless creatures, unable to fly, resist, or save themselves.
5. He nourishes the young and tender lambs.
6. He seeks them when they go astray, and rejoices to find them.
7. He brings them to the fold.
(1) The fold of grace.
(2) The fold of glory.T. Taylor, D.D.<\/em><\/p>\n

Christ smitten, an example to us<\/em>.<\/p>\n

1. He suffered for no necessity or desert, but by voluntary humility, whereas we deserve fiery trials.
2. He suffered not for His own cause, but ours; and shall not we for His?
3. He despised the shame; and why should not we?
4. The end of His Cross was the exaltation at Gods right hand; and we expect the same.Ibid<\/em>.<\/p>\n

The sheep scattered<\/em>.Why were the disciples thus scattered? <\/p>\n

1. Their own weakness and carnal fear made them fly to save themselves. They had not counted the cost of their profession. Nor had they yet received the Holy Spirit, which afterwards kept them strong and steadfast.
2. God in His wisdom would have Christ deserted, because He was to be known to tread the winepress of Gods wrath alone.
3. Thus it behoved the Scripture to be fulfilled, in regard of Christ Himself, who, voluntarily undertaking the grievous burden of our sin, must be forsaken by all for the time.
4. To teach us that all our safety depends on our relation to the Chief Shepherd. Without Christ we lie dispersed, ungathered, and forlorn.Ibid<\/em>.<\/p>\n

Mar. 14:28<\/span>. The promised meeting in Galilee<\/em>.Why in Galilee? <\/p>\n

1. That our Lord and His disciples may more surely enjoy one another without fear of the Jews, and that He may instruct them in the things concerning the kingdom of heaven.
2. Because Christ had more disciples and favourites in Galilee to whom He would familiarly offer Himself and manifest His resurrection than in Judea.
3. His disciples belonged to Galilee, and He would bring them to the place where He found them.
4. They must follow their calling till Christ came, and for the time before they can get into Galilee He will be there before them, waiting for them.Ibid<\/em>.<\/p>\n

Christ going before<\/em>.It is a very great consolation to the diseased and infirm members to be assured that their Head will not abandon them when they fall, but that He will even go before them. If Jesus did not vouchsafe to come to meet us in the power of His new-raised lifethat is, by powerful graceshow should we be able ever to rise and go to Him?P. Quesnel<\/em>.<\/p>\n

Christ the Leader<\/em>.He is always going before His followers as an Infallible Teacher, as a Faithful Friend, and as a Mighty Leader; He went before Joseph to Egypt; He went before Moses to the land of Midian, and through the wilderness to the Promised Land; He went before Daniel to the lions den; He went before the three brave-hearted Babylonian nonconformists to the fiery furnace; He went before Paul to Rome and John to Patmos. And He will faithfully go before us in our paths of duty, in all our trials and temptations, and in sickness and death we shall find Him going before us.<\/p>\n

Mar. 14:29<\/span>. The rashness of the heart<\/em>.When we love, we think ourselves capable of anything. Suffering or death seems nothing to us. Of all kinds of rashness, the most incurable and the most unreflecting, and at the same time the most excusable, because it is the most sincere, is not the rashness of the mind or the will, but the rashness of the heart.Father Didon<\/em>.<\/p>\n

ILLUSTRATIONS TO CHAPTER 14<\/p>\n

Mar. 14:18-19<\/span>. Betraying Christ<\/em>.Upon the mouldering walls of the refectory at Santa Maria delle Grazie, in Milan, are the faded outlines of the most famous fresco in the world. It is the Last Supper of Leonardo da Vinci. The artist has taken the moment when the Master has said to His disciples that one of them would betray Him, and the disciples have started up and fallen into excited groups, and they are depicted in every variety of surprise and consternation, sorrow and self-searching. Is the artist right in so representing it? There was only one traitor amongst them, surely! Judas knew he meant to betray the Master; but the others were loyal mennothing farther from their thoughts than handing over the beloved Lord to His persecutors and judges. I think, if you will reflect, you will see that the artist is right, for this reasonthese men realised the possibilities which lay in their nature. They did not mean to betray, and yet they might be on the moment of betrayal. And all of us have understood how a sudden question applied to us, a sudden charge made against us, however unjustly, or a charge made against another justly, will sometimes reveal ourselves, as it were, and shew what we little suspected, that we were capable of enormities which, in our better moments, we condemned, and that we were even at that moment standing upon the very brink of a precipice, which is revealed to us by a lightning-flash. The artist, then, was probably right in shewing all the disciples equally anxious, though only one was conscious of treachery.<\/p>\n

Is it I?<\/em>A preacher in a certain village church once gave an easy lesson in Christian ethics from the letters of the alphabet. It was to this effect: You say, A lies, B steals, C swears, D drinks, F brags, G goes into a passion, H gets into debt. The letter I is the only one of which you have nothing to say.<\/p>\n

Mar. 14:22-25<\/span>. The Holy Communion<\/em>.All our churches contain the apparatus for a certain sacred ceremony. And this is no novel introduction; for when we examine the most ancient sanctuaries, or excavate the ruins of the oldest structures, we find this arrangement existingnay, even when we descend into the catacombs of Rome, where, underground, the infant Church of Jesus worshipped in the days of persecution, we find due provision made for celebrating the Holy Communion. Up then almost to the very era of the Saviours mission do we trace this ancient institution, and every time we behold the Lords table standing in its appointed place we see an evidence of the truth of Christianity; for there is no way of accounting for its existence, or for the appearance of a new rite amongst the religions ceremonies of mankind, at a particular period, except by assenting to the truth of the gospel narrative that, on a certain eventful night, Jesus of Nazareth established the Blessed Sacrament of His Body and Blood, and commanded it to be observed for an everlasting memorial.Dr. Hardman<\/em>.<\/p>\n

Spiritual nourishment.When<\/em> General Grant took the Federal army at Chattanooga, it was feeble and dispirited because it was almost destitute. The food of the army was hauled with difficulty over mountain roads and the supply was totally insufficient. His first movement, on assuming commandand it was that which eventually led to victorywas to repair the railroads and open up communication, so that the army soon had everything it needed. There is a like necessity in the spiritual life of Christs army. We are worth very little in the service of Christ except as we are spiritually nourished. The soul is easily starved by lack of appropriate food. And our spiritual nourishment must come from Christ.<\/p>\n

Sacramental grace<\/em>.Were a king to offer grants of land to any who would serve in a war for the defence of the country, it would be a foolish question, Can we not obtain a grant without serving in the war? The king might give a grant to some who served him in a, different way, but in ordinary cases he would not. God may save a man without the sacraments; but those who reject the sacraments are, to say the least, in great peril. There was a labouring man some time since in one of our northern towns who, owing to some mistake, had been misinformed as to the hour of service. He came when the celebration of the Holy Communion was just over, and when they came out of church they found him waiting sadly outside. The clergyman explained how the mistake had arisen, and expressed his sorrow for it. Never mind, master, said the man; but the poor fellow could not help adding, only I did so build upon it. He knew his own weakness, and his need of Divine grace and supernatural assistance; and so he was coming, not as if there was any virtue in the bare act of coming, not as if the Sacrament itself could save him, but because he had grasped the great truth that it is through the Sacrament that God imparts grace and strength and life to us His children, unworthy as we are of the least of His benefits.<\/p>\n

The Eucharist a feast of consecration<\/em>.Here we renounce the idols of the world and put on more and more devotion to our God. Not long ago a foreign potentate was received with much pomp and circumstance by the Lord Mayor of London. He came along the Strand with courtiers and attendants to Temple Bar, at the borders of the old city, where the Lord Mayor met him and delivered to him the keys of London, so signifying that he was welcome not merely to the freedom of the city, but also to the custody of it. As we at this sacramental gateway of promise pass out into the larger and better life, let us turn over the keys to our Prince. Come in, Thou Blessed One I Come in and possess Thine own.<\/p>\n

The Eucharist prized<\/em>.In times of persecution men would risk their lives to get their Communions. A hundred years ago, during the French Revolution, when religion was abolished by the French Parliament, when Sunday was done away with, the clergy were hunted into the thickets like beasts of prey, and none might conduct or attend a service on pain of death, did people go without this means of grace? No I From time to time a messenger hurried with a mysterious watchword from house to house. The black swamp, he would mutter, and pass on without greeting or farewell. But the persons addressed understood him. Shortly after midnight, men and women, dressed in dark clothes, would meet silently by the black swamp below the village, and there, by the light of a carefully guarded lantern, one of the homeless priests would give the Body and Blood of the Lord to the faithful of the neighbourhood. They all knew that at any moment, before the alarm could be given, the soldiers might be upon them, and a volley of grape-shot might stretch them bleeding and dying on the ground. What matter? Man might kill their body, but Jesus had said that He would raise them up at the last day.<\/p>\n

Benefit of the Sacrament<\/em>.A poor woman was once asked by a neighbour what good she got by receiving the Blessed Sacrament. Can you understand it? asked her neighbour. No, said the woman, I cannot understand it, I cannot explain it; but this I know, that I go to the altar empty and I come down full.<\/p>\n

The Holy Grail<\/em>.Such was the name given long ago to the actual cup out of which our Saviour dispensed the first Lords Supper. This cup, it was believed, had been taken up to heaven, but was revealed miraculously to every one whose heart was pure. And it was thought that the sight of this cup imparted pardon and peace to all who were favoured with a vision of it. This was the tradition believed by our forefathers, and there is a beautiful truth in it which all who consider may understand. For beneath the outward symbols of the Holy Eucharist there is a Divine reality which is seen only by those whose hearts have been purified. Everybody sees the bread and wine, but few see the Divine Flesh and Blood behind them that purchased salvation for us on the bitter cross. Long ago people used to set out on painful pilgrimages in the hope of seeing the Holy Grail. They prayed, they fasted, they wrought good works, they longed for a sight of the wonderful vessel that would give them blessing and joy. But these painful pilgrimages were needless. The Holy Grail was nearer than they thought. For the wonderful vision is to be seen at every Communion, and all we need to see it is a pure heart.<\/p>\n

Mar. 14:24<\/span>. Bloodshedding as an expression of love<\/em>.A certain Asiatic queen, departing this life, left behind her three accomplished sons, all arrived to years of maturity. The young princes were at strife as to who should pay the highest respect to their royal mothers memory. To give scope for their generous contentions they agreed to meet at the place of interment, and there present the most honourable gift they knew how to devise or were able to procure. The eldest came, and exhibited a sumptuous monument, consisting of the richest materials, and ornamented with the most exquisite workmanship. The second ransacked all the beauties of the blooming creation, and offered a garland of such admirable colours and delightful odours as had never been seen before. The youngest appeared without any pompous preparations, having only a crystal basin in one hand and a silver bodkin in the other. As soon as he approached he threw open his breast, pierced a vein which lay opposite to his heart, received the blood in the transparent vase, and, with an air of affectionate reverence, placed it on the tomb. The spectators, struck with the sight, gave a shout of general applause, and immediately gave preference to this oblation. If it was reckoned such a singular expression of love to expend a few of those precious drops for the honour of a parent, oh, how matchless, how ineffable, was the love of Jesus in pouring out all His vital blood for the salvation of His enemies!<\/p>\n

Mar. 14:26<\/span>. Affliction, producing song<\/em>.In his Hunting for the Nightingale in England<\/em>, John Burroughs tells of listening one black night to the song of the sedge-warbler in the hedge. It was a singular medley of notes, hurried chirps, trills, calls, warbles. When it stopped singing, a stone flung into the bush set it going again, its song now being so persistently animated as to fill the gloom and darkness with joy. Samuel Rutherfords most gladsome letters are those from his prison. The saints have sung their sweetest when the thorn has pierced their heart.<\/p>\n

The power of a hymn<\/em>.A little boy came to one of our city missionaries, and holding out a dirty and well-worn bit of printed paper, said, Please, sir, father sent me to get a clean paper like this. Taking it from his hand, the missionary unfolded it, and found it was a paper containing the beautiful hymn beginning, Just as I am. The missionary looked down with interest into the face earnestly upturned to him, and asked the little boy where he got it, and why he wanted a clean one. We found it, sir, said he, in sisters pocket after she died; she used to sing it all the time when she was sick, and loved it so much that father wanted to get a clean one to put in a frame to hang it up. Wont you give us a clean one, sir?<\/p>\n

Mar. 14:29-31<\/span>. Mistaken self-complacency<\/em>.It was well said once by a remarkable man, and the words are worth remembering, Bear in mind that you are just then beginning to go wrong when you are a little pleased with yourself because you are going right. Let us watch against this as a snare of Satan, and endeavour ever to maintain the apostolic attitude: In lowliness of mind let each esteem other better than himself. And let me caution you not to make the mistake of supposing that this self-complacency can be effectually guarded against by a mere use of the recognised theological expressions duly ascribing all the merit and all the praise to God. These are too often merely the garments of Spiritual pride, and by no means must they be mistaken for true humility.<\/p>\n

Presumption<\/em>.Henry Winstanley, who built the first Eddystone Lighthouse in 1696, had such confidence in the structure that he expressed a wish that he might be in the lighthouse during the fiercest possible hurricane. In November 1703 he had his wish gratified; and the morning after the tempest not a vestige of the lighthouse remained.<\/p>\n

Danger of presumption<\/em>.A scientific gentleman, deputed by the Government, was, not many years ago, examining the scene of a fatal explosion. He was accompanied by the underviewer of the colliery, and as they were inspecting the edges of a goaf (a region of foul air), it was observed that the Davy lamps which they carried were afire. I suppose, said the inspector, that there is a good deal of fire-damp hereabouts. Thousands and thousands of cubic feet all through the goaf, coolly replied his companion. Why, exclaimed the official, do you mean to say that there is nothing but that shred of wire-gauze between us and eternity? Nothing at all, replied the underviewer, very composedly. Theres nothing here where we stand but that gauze wire to keep the whole mine from being blown into the air. The precipitate retreat of the Government official was instantaneous. And thus it should be with the sinner; his retreat from the ways of sinthose goafs of poisonous airshould be instantaneous. Sir Humphry Davys lamp was never designed as a substitute for caution if accidentally or unknowingly carried into foul air, whereas many do so knowingly and habitually.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

D. THURSDAY: THE LORDS SUPPER<\/strong><\/p>\n

TEXT 14:12-26<\/strong><\/p>\n

And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him. Where wilt thou that we go and make ready that thou mayest eat the passover? And he sendeth two of his disciples, and saith unto them, Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; and wheresoever he shall enter in, say to the good man of the house, The Master saith, Where is my guestchamber, where I shall eat the passover with my disciples? And he will himself shew you a large upper room furnished and ready: and there make ready for us, And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.
And when it was evening he cometh with the twelve. And as they sat and were eating, Jesus said, Verily I say unto you, One of you shall betray me, even he that eateth with me. They began to be sorrowful, and began to say unto him one by one, Is it I? And he said unto them, It is one of the twelve, he that dippeth with me in the dish. For the Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.
And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. And he took a cup, and when he had given thanks, he gave to them: and they all drank of it. And he said unto them, This is my blood of the covenant, which is shed for many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.
And when they had sung a hymn, they went out unto the mount of Olives.<\/p>\n

THOUGHT QUESTIONS 14:12-26<\/strong><\/p>\n

767.<\/p>\n

Just when was the first day of unleavened bread? i.e., according to our timeand according to Jewish time?<\/p>\n

768.<\/p>\n

Who was responsible for sacrificing the passover lamb?<\/p>\n

769.<\/p>\n

Had Jesus eaten the passover with His disciples before this occasion?<\/p>\n

770.<\/p>\n

Why did the disciples feel responsible for preparation of the passover? How elaborate was the preparation?<\/p>\n

771.<\/p>\n

Where were Jesus and His disciples when He gave the instructions for the Passover preparation?<\/p>\n

772.<\/p>\n

Who were the two disciples?<\/p>\n

773.<\/p>\n

Was there anything strange about a man carrying a pitcher of water?<\/p>\n

774.<\/p>\n

What was the purpose of these rather strange instructions?<\/p>\n

775.<\/p>\n

Why was the householder so willing to offer his large upper room? (There is a good deal of traditional information as to who owned the upper roomread some of it.)<\/p>\n

776.<\/p>\n

What was the reaction of the disciples when they saw the words of Jesus fulfilled?<\/p>\n

777.<\/p>\n

At what time was the Passover eaten?<\/p>\n

778.<\/p>\n

Why did Jesus predict His own betrayal? Be specific.<\/p>\n

779.<\/p>\n

Did any of the disciples feel they were capable of betraying Him?<\/p>\n

780.<\/p>\n

How specific was Jesus in pointing out His betrayer?<\/p>\n

781.<\/p>\n

What is meant by the expression dipping bread in the same dish with me.?<\/p>\n

782.<\/p>\n

If Jesus was betrayed in fulfillment of prophecy why blame the one who did it?<\/p>\n

783.<\/p>\n

How could a man be better off if he was never born?<\/p>\n

784.<\/p>\n

What is involved in blessing bread?<\/p>\n

785.<\/p>\n

What type of bread was broken? What had it symbolically represented before Jesus used it to represent His body?<\/p>\n

786.<\/p>\n

By reading all the accounts of the Lords Supper attempt to reconstruct the order of service in the passover feast.<\/p>\n

787.<\/p>\n

If there was just one cup in the institution of the Lords Supper how is it we use more than one?<\/p>\n

788.<\/p>\n

Some can believe the bread underwent a change when Jesus said This is my bodythe fruit of the vine did the same when He said this is my blood. How can such a thought be gathered from the text?<\/p>\n

789.<\/p>\n

Did Jesus drink fermented grape juice?<\/p>\n

790.<\/p>\n

Did the apostles have any idea what covenant was meant when Jesus referred to the blood of the covenant?<\/p>\n

791.<\/p>\n

When were the words of promise in Mar. 14:25<\/span> fulfilled?<\/p>\n

792.<\/p>\n

Why sing a hymn?<\/p>\n

793.<\/p>\n

What thoughts filled their hearts as they departed?<\/p>\n

COMMENT<\/strong><\/p>\n

TIME.Thursday evening, April 6 (14th Nisan), A.D. 30. With the Jews the 15th Nisan had begun.
PLACE.Jerusalem, in an upper room with the disciples.<\/p>\n

PARALLEL ACCOUNTS.Mat. 26:17-25<\/span>; Luk. 22:7-18<\/span>; Luk. 22:21-23<\/span>; Joh. 13:21-26<\/span>.<\/p>\n

INTERVENING HISTORY.Christ spent Tuesday eve, all day Wednesday, and part of Thursday in retirement at Bethany, it is supposed, The historians, however, do not indicate how or where Wednesday was spent, but on Thursday the Lord came in from Bethany to eat the passover, OUTLINE.The Passover Made Ready. 2. The Last Passover Feast, 3. The First Lords Supper.<\/p>\n

ANALYSIS<\/strong><\/p>\n

I.<\/p>\n

THE PASSOVER MADE READY, Mar. 14:12-16<\/span>.<\/p>\n

1.<\/p>\n

The First Day of Unleavened Bread. Mar. 14:12<\/span>; Mat. 26:17<\/span>; Luk. 22:7<\/span>.<\/p>\n

2.<\/p>\n

The Two Disciples Sent, Mar. 14:13<\/span>; Mat. 26:18<\/span>; Luk. 22:8<\/span>.<\/p>\n

3.<\/p>\n

The Guest Chamber Prepared. <\/span>Mar. 14:16<\/span>; Mat. 26:19<\/span>; Luk. 22:13<\/span>.<\/p>\n

II.<\/p>\n

THE LAST PASSOVER FEAST, Mar. 14:17-21<\/span>.<\/p>\n

1.<\/p>\n

The Lord Cometh with the Twelve. Mar. 14:17<\/span>; Mat. 26:20<\/span>; Luk. 22:14<\/span>.<\/p>\n

2.<\/p>\n

The Traitor Pointed Out. Mar. 14:18<\/span>; Mat. 26:21<\/span>; Luk. 22:20<\/span>; Joh. 13:26<\/span>.<\/p>\n

3.<\/p>\n

The Traitors Fate Predicted. <\/span>Mar. 14:21<\/span>; Mat. 26:24<\/span>; Luk. 22:22<\/span>.<\/p>\n

III.<\/p>\n

THE FIRST LORDS SUPPER, Mar. 14:22-26<\/span>.<\/p>\n

1.<\/p>\n

The Emblem of the Lords Body, Mar. 14:22<\/span>; Mat. 26:26<\/span>; Luk. 22:19<\/span>.<\/p>\n

2.<\/p>\n

The Emblem of the Blood. Mar. 14:23<\/span>; Mat. 26:27<\/span>; Luk. 22:20<\/span>.<\/p>\n

3.<\/p>\n

The Blood of the New Covenant. <\/span>Mar. 14:24<\/span>; Mat. 26:28<\/span>; Luk. 22:20<\/span>.<\/p>\n

4.<\/p>\n

Departure to Gethsemane. Mar. 14:26<\/span>; Mat. 26:30<\/span>.<\/p>\n

INTRODUCTION<\/strong><\/p>\n

The most probable hypothesis combines these accounts as follows: Christ gives two of his disciples directions as to the preparation of the passover supper for himself and the twelve (Mar. 14:12-16<\/span>; Luk. 22:7-13<\/span>); when the even is come he goes with the twelve to the place prepared for them, where an unseemly strife occurs as to which shall be greatest (Luk. 22:24-30<\/span>); this Christ rebukes by washing the feet of the disciples (Joh. 14:1-20<\/span>); all then take their places at the table (Mat. 26:20<\/span>); Christ prophesies his betrayal (Mat. 26:21-25<\/span>; Mar. 14:18-21<\/span>; Luk. 22:21-23<\/span>; Joh. 13:21-26<\/span>); Judas, learning that his treachery is known, goes out to complete it (Joh. 13:27-30<\/span>). The supper, which has been interrupted by this incident, now goes on and ends with the institution of the Lords supper at the close of passover feast (Mat. 26:26-29<\/span>; Mar. 14:22-25<\/span>; Luk. 22:19-20<\/span>; 1Co. 11:23-25<\/span>). After or during this meal Christ gives his disciples the instructions and utters for them the prayer recorded in John, chapters 1417 inclusive.Abbott. At the close of the discourse recorded in John, chapters 1416, and the prayer of chapter 17, the Lord and his disciples left the upper chamber, went out into the darkness of the night, passed out of the city gates and across the Kedron to the ascent of the Mount of Olives, where he retired within the garden of Gethsemane.<\/p>\n

EXPLANATORY NOTES<\/strong><\/p>\n

I.<\/p>\n

THE PASSOVER MADE READY.<\/p>\n

Mar. 14:12<\/span>. And the first day of unleavened bread. Strictly speaking, the 15th of Nisan (part of our March and April), after the Paschal lamb was killed, but here the 14th day (Thursday). See Exo. 12:16<\/span>. This suggests one of the most difficult questions of Scripture chronology, whether the Lord ate the passover one day before the regular Jewish passover, or at the same time. Pressnse, Millman, Ellicott, Townsend, Alford, Neander, Farrar, and many other great authorities, hold that he ate it the day preceding, and died on the day and about the time the Jewish passover lambs were slain. This view I have accepted and shown the reason why in the Commentary on John, pp. 208, 209. [1] The statements of John that the supper was eaten, the Lord betrayed and condemned before the passover, seem positive. For a fuller discussion we must refer to the Commentary of John. When they killed the passover. Or at which the passover was sacrificed, as in the Revised Version. The word passover signifies a passing, and commemorates the manner in which the Israelites were spared in Egypt when the Almighty passed over their houses, sprinkled with the blood of the lamb, without slaying their first-born. This name, which originally denoted the lamb, was applied later to the supper itself, then to the entire feast (Exodus 12<\/span>). The passover was the feast of spring, after the death of winter; the national birthday feast; the springtime of grace, pointing to the birth of the true Israel. The rabbis claimed that, (1) all were to be present; (2) they must offer thanksgiving offerings; (3) it was a feast of joyousness, looking forward to their complete deliverance. Where wilt thou that we go and prepare . . . the passover? According to the directions given in Deu. 16:1-5<\/span>, the passover must be eaten in the place where the Lords name was recorded, or where the tabernacle or temple was located. Jesus was at Bethany at this time. As that place was within a Sabbath days journey of Jerusalem, the passover could be eaten there according to the rabbis, and the disciples might have supposed that this would be the Lords decision. The preparation involved the selection of a guest chamber (Mar. 14:15<\/span>), the selection, sacrifice and cooking of the lamb, the procurement of unleavened bread, and the bitter herbs. That we go and prepare. The lamb had, we may believe, already been bought on the 10th of Nisan, according to the rule of the law, the very day of which He, the true Paschal Lamb, entered Jerusalem in meek triumph.Cambridge Bible, That thou mayest eat. Note the reverential feeling that dominated the disciples. They did not say, in order that we may eat the passover. They hid themselves behind their Lord.<\/p>\n

[1] B. W. Johnsons commentary on John.<\/p>\n

Mar. 14:13<\/span>. Two of his disciples, Luke gives their namesPeter and John. Saith unto them. There can be no question that this direction was given them in superhuman foresight. The city. Jerusalem. A man bearing a pitcher of water. A very unusual sight in the East, where the water is drawn by women. He must probably have been the servant of one who was an open or secret disciple, unless we have here a reference to the Jewish custom of the master of a house himself drawing the water with which the unleavened bread was kneaded on Nisan 13th. On the evening of the 13th, before the stars appeared in the heavens, every father, according to Jewish custom, had to repair to the fountain to draw pure water with which to knead the unleavened bread.<\/p>\n

Mar. 14:14<\/span>. To the goodman of the house; or, master of the house. The expression, goodman, as used by Tyndale, and preserved in our Authorized Version, is a relic of an olden time, when the heads of a household establishment expressed to one another, in their habitual intercourse, their mutual esteem. In some parts of the country the custom still lingers, and husbands and wives address each other as goodman, goodwife.Morison. The guest chamber. The Revision says, correctly, my guest chamber. The correct reading, my, is suggestive. Our Lord lays claim to it. During the passover week, hospitality was recognized as a universal duty in Jerusalem; pilgrims and strangers were received, and rooms were alloted to them for the celebration of the feast. But it is not probable that a room would have been given to entire strangers without previous arrangement; and the language which the disciples are instructed to use, The Master saith unto thee, seems to me clearly to indicate that the goodman of the house recognized Jesus as Master; in other words, was in some sense at least a disciple.Abbott. Where is the guestchamber, where I shall eat the passover? The Master saith. It is a personal question, a proposal to the inner life of all. It is an offer of the one infinite divine blessing; for, in receiving the Master, Christ, the Son of Mary and the Son of God, we receive all the real good there is in earth and heaven.F. D. Huntington.<\/p>\n

Mar. 14:15<\/span>. He will shew you a large upper room furnished and prepared. A room on the second floor. Some think it was the Alijah, or the room on the housetop. Furnished; i.e., with tables and couches. Prepared. Already swept, and clean, and in order for the feast. Even at the present day, the very humblest Jewish family generally has at the passover time the walls of the house white-washed, the floor scrubbed, the furniture cleaned, and all things made to put on a new appearance. Make ready. The further preparations necessary for the passover. There are evidently two preparations for the passover mentioned in this sentence; that of the room, already made by the proprietor, and that of the lamb, with its accompaniments, bread and wine and bitter herbs, which was now to be made by the two disciples, and which they did make, as recorded in Mar. 14:16<\/span>, where we learn no new fact but the simple execution of the Saviors orders.<\/p>\n

Mar. 14:16<\/span>. They made ready. That is, they procured a paschal lamb, multititudes of which were kept for sale in the temple; they procured it to be killed and flayed by the priests, and the blood to be poured at the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread.Barnes. As the new day opened, at sunset, the carcass was trussed for roasting, with two skewers of pomegranate wood, so that they formed a cross in the lamb. It was then put in an earthen oven of a special kind, resting, without bottom, on the ground, and was roasted in the earth. The feast could begin immediately after the setting of the sun and the appearing of the stars, on the opening of the 15th of Nisan, which was proclaimed by new trumpet-blasts from the temple.Geikie.<\/p>\n

II. THE LAST PASSOVER FEAST.<\/p>\n

Mar. 14:17<\/span>. In the evening he cometh with the twelve. It was probably while the sun was beginning to decline in the horizon that Jesus and the disciples descended once more over the Mount of Olives into the Holy City. Before them lay Jerusalem in her festive attire. White tents dotted the sward, gay with the bright flowers of early spring, or peered out from the gardens and the darker foliage of the olive plantations. From the gorgeous temple buildings, dazzling in their snow-white marble and gold, on which the slanting rays of the sun were reflected, rose the smoke of the altar of burnt-offerings. The streets must have been thronged with strangers, and the flat roofs covered with eager gazers, who either feasted their eyes with a first sight of the sacred city, for which they had so often longed, or else once more rejoiced in view of the well-remembered localities. It was the last day-view which the Lord had of the Holy Citytill his resurrectionEdersheims The Temple and its Services.<\/p>\n

Mar. 14:18<\/span>. As they sat and did eat. Or, rather, reclined at table. The passover was originally eaten standing; but this was altered by the Jews when they came to the land of promise and rest. One of you which eateth with me shall betray me. This indefinite announcement would give Judas an opportunity of repentance; but it produced no effect. The announcement by Jesus of his knowledge of the traitor was needed to show the apostles that the manner of his arrest was no surprise to him. The words would seem to have been intentionally vague, as if to rouse some of those who heard them to self-questioning.<\/p>\n

Mar. 14:19<\/span>. They began to be sorrowful. The very thought of treason was to their honest and faithful hearts insupportable, and excited great surprise and deepest sorrow. John (Joh. 13:33<\/span>) describes their perplexed and questioning glances at each other, the whisper of Peter to John, the answer of our Lord to the beloved disciple, announcing the sign by which the traitor was to be indicated. Unto him. They both inquired among themselves (Luk. 22:23<\/span>), and of Christ. Is it I? Their language expresses in the original a much stronger negation than in our versionSurely not I, Lord?<\/p>\n

Mar. 14:20<\/span>. One . . . that dippeth with me. This answer, apparently given only to John (Joh. 13:25-26<\/span>), does not designate the betrayer to the disciples. According to the Jewish ritual, the administrator in the course of the supper dipped the bitter herbs in a prepared sauce, and passed the dish to the rest, This Christ now did. His reply to the question of John was simply an emphatic reiteration of his previous declaration (Joh. 13:28<\/span>), He that eateth bread with me hath lifted up his heel against me. That it did not designate the traitor to any of the disciples is clear from Joh. 13:28<\/span>. Judas alone perceived that his treachery was known to Christ.Abbott.<\/p>\n

Mar. 14:21<\/span>. The Son of man indeed goeth. He marches with unfaltering step in the way to the scene of death, as marked out by the divine prophecies. Yet that does not exculpate the authors of his betrayal and murder. Good were it for that man, etc. A proverbial expression of the most terrible destiny, forbidding the thought of any deliverance, however remote.Schaff. Observe incidental confirmation of the doctrine elsewhere taught, that for the finally lost soul there is no redemption.Abbott.<\/p>\n

III.<\/p>\n

THE FIRST LORDS SUPPER.<\/p>\n

Mar. 14:22<\/span>. As they did eat. While they were still at the passover table. One memorial institution had now ended its mission; as it departed another was ordained. Jesus took bread. The bread that was broken was a round cake or cracker of unleavened bread. Throughout the entire passover week no leavened bread was allowed in the house. Exo. 12:8<\/span>; Exo. 12:15<\/span>. The administration of the Lords Supper was subsequently termed the breaking of bread. The bread, then, is (1) a symbolic reminder that Christ is Gods unspeakable gift to us, (Joh. 3:16<\/span>; 2Co. 9:15<\/span>\ud83d\ude09 (2) that the gift is perfected only in that he is broken for us, (Joh. 3:14<\/span>; Joh. 10:15<\/span>; Joh. 12:32<\/span>\ud83d\ude09 (3) that it is efficacious only as we partake of him, i.e., receive him into ourselves, so that he becomes one with us as he is one with the Father, (Joh. 17:23<\/span>,) as the bread when eaten becomes part of our nature, and so the sustainer of our life. This is my body. His language here closely conforms to that of the Jewish ritual. When the lamb was passed the master was asked by one of the children, What is this? and the father replied, This the body of the lamb which our fathers ate in Egypt. Christ uses, but modifies, the same formula. Does any one suppose the lamb slain in Egypt was miraculously multiplied through all the subsequent ages?Abbott. The word for is denotes only likeness in all metaphors and in the explanation of all symbols. The seven good kine are seven years; These bones are the house of Israel; The seed is the Word of God; This is he who hears the Word; The field is the world; The rock was Christ; The women are two covenants; The seven lamps are seven churches. Resemblance and representation are certainly implied in these and similar statements, but nothing more.Biblical Museum. In view of this usage how illogical are those who insist, contrary to their senses, that the bread is literally the flesh of Christ.<\/p>\n

Mar. 14:23<\/span>. He took the cup. The cup was provided for the celebration of the paschal feast and was at hand as well as the bread. As before he gave thanks, and then commanded: Drink ye all of it. Observe that he simply said of the bread, Take, eat; but of the wine, Drink ye all, as if he intended to uproot the Catholic innovation of denying the cup to the laity.<\/p>\n

Mar. 14:24<\/span>. This is my blood. A sign or emblem of my blood. This formula occurs again from the forms of the passover feast. The blood is the life (Lev. 17:14<\/span>). He laid down his life. It pleased the Lord to bruise him (Isaiah 53<\/span>).Jacobus. Up to this time the blood of bulls and goats had represented Christs blood: henceforth the simple wine of this memorial supper should represent it (Heb. 9:13-14<\/span>). New testament; or, covenant. Covenant is the preferable sense here, as in most passages where the word occurs in the New Testament: the new covenant is contrasted with the covenant which God made with our fathers (Act. 3:25<\/span>). It need hardly be remarked that the title of the New Testament is derived from this passage. The new covenant was, that God would renew and save all who believed in Jesus. In ancient times the ratification of important covenants was made by a sacrificial feast. Shed for many. Shed, in one sense, for all, for the benefits of the blood are offered to all; but many accept it and are saved.<\/p>\n

Mar. 14:25<\/span>. I will drink no more of the fruit of the vine. He is done with earthly rites, and at this sad moment points them to a future re-union at the marriage supper of the Lamb, The ordinance now receives its prophetic meaning (Cf. 1Co. 11:26<\/span>, till he come) directing believers to the perfect vision and fruition of that time, through the foretaste which this sacrament is designed to give.Schaff. Drink it new. At the marriage supper of the Lamb. Rev. 19:9<\/span>.<\/p>\n

Mar. 14:26<\/span>. When they had sung an hymn. It was customary to conclude the passover by singing the Psalms from 115th to 118th. To the Mount of Olives. To the garden of Gethsemane which was on the slope of that mount.<\/p>\n

FACT QUESTIONS 14:12-26<\/strong><\/p>\n

937.<\/p>\n

On what day of the week did Jesus eat the Passover? What Jewish month?what day of the month? To which of our months does this correspond?<\/p>\n

938.<\/p>\n

Please mark carefully the order of progression of the nine or ten incidents beginning with the preparation for the passover and ending with retirement in the garden.<\/p>\n

939.<\/p>\n

When and where did the prayers and promises of John 14-17 occur?<\/p>\n

940.<\/p>\n

What is meant by the expression the first day of unleavened bread?<\/p>\n

941.<\/p>\n

What problem of chronology is found in Mar. 14:13<\/span>? What was the conclusion of B. W. Johnson? Do you agree? Discuss.<\/p>\n

942.<\/p>\n

Show the progressive use of the term passover. How did it become a birthday feast?<\/p>\n

943.<\/p>\n

What does Deu. 16:1-15<\/span> say about the place of the eating of the the passover?<\/p>\n

944.<\/p>\n

What was involved in preparing the passover? How could it have been lawful to eat the passover in Bethany?<\/p>\n

945.<\/p>\n

When was the lamb for the passover purchased?how related to the activities of Jesus?<\/p>\n

946.<\/p>\n

How did the disciples show respect for Jesus in their question about the passover?<\/p>\n

947.<\/p>\n

Who was the man with the pitcher of water?show the possible significance.<\/p>\n

948.<\/p>\n

Why use the word goodman?<\/p>\n

949.<\/p>\n

How did Jesus refer to the guest chamber or the upper room? Why?<\/p>\n

950.<\/p>\n

What is an offer of the one infinite divine blessing?<\/p>\n

951.<\/p>\n

What preparation in the room had the householder made?what preparations were the disciples to make?<\/p>\n

952.<\/p>\n

Where was the lamb purchased?in what preparation did the priest engage?<\/p>\n

953.<\/p>\n

Besides the roasted lamb what was on the paschal table?<\/p>\n

954.<\/p>\n

In what particular manner was the lamb roasted?is there any possible symbolism here?<\/p>\n

955.<\/p>\n

Silver trumpets were blown in the nightwhen and why?<\/p>\n

956.<\/p>\n

Please read and re-read the beautiful description of Edersheim on Mar. 14:17<\/span>. Pauseclose your eyesconjure up the scene in your minds eye.<\/p>\n

957.<\/p>\n

When was the posture at the table changed?<\/p>\n

958.<\/p>\n

Why the indefiniteness of the announcement of the betrayal of Judas?it had a dual purposewhat was it?<\/p>\n

959.<\/p>\n

Why were the apostles so surprised?how did they express their surprise?<\/p>\n

960.<\/p>\n

What strong expression did the apostles use in inquiring about their betrayal?<\/p>\n

961.<\/p>\n

The answer of Mar. 14:20<\/span> was not given to allto whom? Why? How did Judas know?<\/p>\n

962.<\/p>\n

Was the passover meal finished before Jesus instituted His Supper?Discuss.<\/p>\n

963.<\/p>\n

What type of loaf was used? Why?<\/p>\n

964.<\/p>\n

Show how very appropriate is the expression breaking of bread when referring to the Lords Supper. Specify three ways.<\/p>\n

965.<\/p>\n

Show how closely the words this is my body conform to the Jewish ritual.<\/p>\n

966.<\/p>\n

Show how illogical those are (Roman Catholics) who insist the bread was literally the flesh of Jesus.<\/p>\n

967.<\/p>\n

What Catholic innovation is uprooted in Mar. 14:23<\/span>?<\/p>\n

968.<\/p>\n

Before Jesus said of the fruit of the vinethis is my blood what had represented Christs blood?<\/p>\n

969.<\/p>\n

Why is covenant a better word than testament? What was the covenant?<\/p>\n

970.<\/p>\n

Was the blood shed for many or for all? Explain.<\/p>\n

971.<\/p>\n

When wasor willthe promise of Mar. 14:25<\/span> fulfilled? Will we drink grape juice in heaven?<\/p>\n

972.<\/p>\n

What hymn was sung? Why? Read the hymn for an answer.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(12-21) And the first day of unleavened bread.<\/strong>See Notes on Mat. 26:20-25<\/span>.<\/p>\n

When they killed the passover.<\/strong>Better, when they used to sacrifice;<\/em> the Greek tense implying a custom. Here, again, both St. Mark and St. Luke write as explaining the custom for their Gentile readers.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

121. PREPARATION FOR THE PASSOVER, Mar 14:12-16<\/em><\/span><\/em> .<\/p>\n

<\/em><\/p>\n

(See notes on Mat 26:17-19<\/span>.)<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And on the first day of Unleavened Bread when they used to sacrifice (or ‘when it was customary to sacrifice’) the Passover, his disciples say to him, “Where do you want us to go and make ready so that you may eat the Passover?’<\/p>\n

Strictly the first day of Unleavened Bread was the day after the slaying of the Passover but the whole eight days were often loosely called ‘Unleavened Bread’ (just as they were often called ‘the Passover’) so that this was the day before the seven days of Unleavened Bread. Thus it was the day one which the Passover would be sacrificed. Note the stress in these verses on the Passover (Mar 14:12<\/span> twice, Mar 14:14<\/span>, Mar 14:16<\/span>). Mark may well have wanted his readers to have in mind the new Passover Lamb Who was to be offered, the offering of Whom would bring to men the water of life (Mar 14:13<\/span>, compare Joh 4:10-14<\/span>), and ample provision for the future (Mar 14:15<\/span>, compare Mar 14:25<\/span>; Joh 14:2<\/span>). All was to be prepared for in that guest room.<\/p>\n

When they used to sacrifice the Passover.’ This was on the 14th day of Nisan (Abib). The Last Supper was the Passover meal. Some have suggested that John mistakenly made this a meal on the night before Passover, but that is probably to misread John.<\/p>\n

Proof that this meal was the Passover meal is found in that:<\/p>\n

1). The meal was eaten in Jerusalem and not at Bethany. This was a requirement of the Passover meal. Bethany was outside the bounds for eating the Passover meal itself.<\/p>\n

2). It was eaten late at night (Joh 13:30<\/span>) as the Passover meal had to be. Normally the evening meal would have been in the late afternoon.<\/p>\n

3). The reference to reclining helps to confirm it (Mar 14:18<\/span>; Joh 13:23<\/span>; Joh 13:28<\/span>). The Passover meal had to be eaten reclining (although reclining at table was a fairly regular way of eating).<\/p>\n

4). The meal does not appear to have begun with bread-breaking (Mar 14:18-22<\/span>). This was a peculiarity of the Passover meal which began with the eating of bitter herbs.<\/p>\n

5). Wine was drunk. Ordinarily a Rabbi and his disciples would drink water.<\/p>\n

6). Mar 14:26<\/span> would suggest the singing of the Hallel, Psalms 115-118 which (with 113-114 earlier) were sung at the Passover meal.<\/p>\n

Note on The Passover. Was the Last Supper the Passover Meal?<\/p>\n

<\/strong><\/p>\n

The Passover was the great Jewish festival which commemorated the slaying of the firstborn in Egypt, and the following exodus from Egypt of the Israelites (Exo 12:24-27<\/span>), together with those who joined themselves with them (the ‘mixed multitude’) and became Israelite by adoption (Exo 12:38<\/span>). The Passover lambs were slain on the afternoon of the 14th Nisan (roughly April), after the daily sacrifice, which, by the time of Jesus, was put back in order to leave time for the slaying of the Passover lambs, which had to be slain in great numbers.<\/p>\n

The Passover meal was eaten in the evening (on the commencement of 15th Nisan, for the Jewish day began at sunset). There was a specific pattern followed at the meal, although variations within that pattern were allowed. The celebration of the Passover was connected with the seven day feast of Unleavened Bread which by this time was so closely linked with the Passover that the whole eight days of the feast could be called The Passover (Luk 22:1<\/span>) or Unleavened Bread (Mar 14:12<\/span>). This specific link with the Passover, which was there from earliest times, is confirmed by Josephus, the Jewish first century AD historian.<\/p>\n

It was celebrated in Jerusalem in smallish groups (ten or more) in individual houses within the city bounds, each group having a lamb. The lambs were slain within the Temple area, which confirms that they were sacrificial offerings. Movement during the evening was restricted to a limited area, although Gethsemane came within that area (but Bethany did not).<\/p>\n

Jews living within a reasonable distance were expected to gather in Jerusalem for the feast (for those within fifteen miles it was compulsory) and even those who lived far afield among the Gentiles (the Dispersion) made great efforts to attend. Thus Jerusalem might contain around 200,000 people at Passover time. Josephus’ estimate of 3,000,000 is almost certainly exaggerated. It would not have been possible to sacrifice sufficient lambs to meet his figures within the restricted Temple area in such a short time, indeed it would have taken the whole week (although had it not been possible no doubt some compromise solution would have been discovered, and some have suggested that in view of this the Passover spread over more than one day. But if so there is no hint of it anywhere in extant literature).<\/p>\n

The Passover meal would begin with the ritual search by candlelight for any leavened bread which may have been overlooked (it was forbidden at the feast) and the Passover meal would then be eaten reclining, a sign of confidence in God. It included the symbolic elements of roasted lamb, unleavened bread, bitter herbs, some other condiments and four cups of red wine mixed with water, drunk at specific points. The first cup was drunk with a blessing (Luk 22:17<\/span> probably refers to this cup, although some refer Luke’s reference to the second cup), followed by the washing of hands by dipping in water. Some of the herbs would then be dipped in salt water and given out After this the eating surface would be cleared, and the second cup would be filled.<\/p>\n

Before the drinking of the second cup the story of the original Passover was recounted in a dialogue between father and eldest son (or if necessary suitable substitutes). At this stage the Passover meal would be brought back to the table and each of its constituents explained. It is quite possible that one question would be (as it was later) ‘what means this bread?’ The reply was ‘this is the bread of affliction which our fathers ate when they were delivered from the land of Egypt’.<\/p>\n

After these explanations the second cup would be drunk, accompanied by the singing of part of the Hallel (Psalms 113-114), and then there would be a further dipping of the hands in water. After this came the breaking of one or two of the unleavened cakes, which was  followed<\/em>  by the giving of thanks. Pieces of the broken bread with bitter herbs between them were dipped in a mixture and handed to each of the company (see Joh 13:26<\/span>), and it would appear that then the company would themselves dip bread and herbs into the mixture (Mat 26:23<\/span>; Mar 14:20<\/span>). This was the real beginning of the actual Passover meal. At this stage the Passover lamb itself would be eaten.<\/p>\n

Nothing was to be eaten thereafter, although in later times the eating of a final piece of unleavened bread followed. After a third dipping of hands in water the third cup was drunk, again accompanied by a blessing. This cup was considered of special importance. The singing of the Hallel (Psalms 115-118) was completed with the fourth cup (see Mat 26:30<\/span>; Mar 14:26<\/span>), and this was followed by prayer. It must be remembered that this was a joyous feast and not a service so that eating and general conversation would be taking place throughout, except at the most solemn moments.<\/p>\n

It is quite clear that the first three Gospels (the Synoptic Gospels) show the Last Supper of Jesus to be the Passover meal. Jesus sent two of His disciples (Peter and John – Luk 22:8<\/span>) to ‘prepare the Passover’ (the lamb, the unleavened bread, the bitter herbs, the wine, etc), so that He could ‘eat the Passover with His disciples’ (Mar 14:12-15<\/span> and parallels). It was probably one or both of these who went to the Temple area with the lamb for slaying. The room was ‘furnished and ready’ which may mean that the owner had provided what was necessary. We are told that they ate the meal reclining (Mat 26:20<\/span>; Joh 13:23<\/span>) as would be expected at the Passover meal.<\/p>\n

It is possible that the breaking of bread by Jesus ‘after He had given thanks’ was the same as the breaking of bread at the feast but if so it is noticeable that Jesus gave thanks beforehand because He was enduing it with a new meaning . It could, however, have been that Jesus introduced a second breaking of bread, establishing a new pattern with a new significance. ‘This is my body’ parallels ‘this is the bread of affliction which our fathers ate’. In the latter case it was clearly a symbolic partaking with the fathers, as it were, in their affliction, but with a real sense of participation. Thus the former is also to be seen as symbolic, a partaking with Jesus, as it were, in His sufferings and their consequence, again with a real sense of participation. The wine, which Paul calls the ‘cup of blessing’ (1Co 10:16<\/span>), was probably the third cup given a new significance.<\/p>\n

Some have argued that it could not have been the Passover meal. They have argued:<\/p>\n

1). A trial would not have been held on Passover night.<\/p>\n

2). The disciples would not have borne arms on that night.<\/p>\n

3). Simon of Cyrene would not have been ‘coming in from the country’ the following morning.<\/p>\n

4). Some Synoptic passages are inconsistent with it e.g. Mar 14:2<\/span>.<\/p>\n

These arguments are, however, not telling. Passover time, while the pilgrims were still in the city, might be considered precisely the time when a ‘false prophet’ should be executed in order that ‘all Israel might hear and fear’ (Deu 17:13<\/span>). Furthermore the whole affair was carried out in haste probably because Judas’ information made it possible for it to be done secretly and Jesus was there available. They dared not miss such an opportunity, especially as they learned from Judas that his cover had been blown.<\/p>\n

Mar 14:2<\/span> merely expresses the plan of the authorities, which was subject to change if circumstances demanded, while some suggest translating ‘feast’ as ‘festal crowd’ rather than ‘feast day’ which is quite possible.<\/p>\n

There was no prohibition of arms being carried at the Passover.<\/p>\n

‘Coming in from the country’ need not mean that Simon had been outside the prescribed limits, and indeed he may not have been a Jew at all. Besides it would always be possible that he had been delayed by some cause beyond his control so that he had arrived late for the Passover.<\/p>\n

But this immediately faces us with a problem. Joh 18:28<\/span> seems at first sight to suggest that Jesus died at the same time as the Passover sacrifice. ‘They themselves did not enter into the palace that they might not be defiled, but might eat the Passover’. That would then mean that the scene in John 13<\/span> occurred on the night before the Passover feast. Yet as we have seen the other Gospels make clear that Jesus officiates at the Passover feast (Mar 14:12<\/span>; Luk 22:7<\/span>), and there can be little doubt that both are depicting the same feast.<\/p>\n

However what must be borne in mind is that Joh 18:28<\/span> may be speaking of ‘the Passover’, not as meaning the Passover feast itself, but in a general sense as including the whole seven day feast that followed (compare Joh 2:23<\/span> where ‘the feast of the Passover’ is clearly the seven days of the feast and Luke’s use in Luk 22:1<\/span>), so that ‘eating the Passover’ may refer to the continual feasting during the week (unleavened bread had to be eaten throughout the week and there would be special offerings and thank-offerings as well) and not to the actual Passover celebration, in which case there is no contradiction. We can compare with this how in 2Ch 30:22<\/span> the keeping of the Feast of the Unleavened Bread (Mar 14:13<\/span>) which includes the Passover (Mar 14:15<\/span>) is described as ‘eating the food of the festival for seven days’.<\/p>\n

Against this, however we should note that ‘to eat the Passover’ does at least include eating the Passover supper in the Synoptics (Mat 26:17<\/span>; Mar 14:12<\/span>; Mar 14:14<\/span>; Luk 22:8<\/span>; Luk 22:11<\/span>; Luk 22:15<\/span>). Although that does not necessarily tie the escorts of Jesus to using it in the same way after the Passover supper has passed.<\/p>\n

Alternately it has been suggested that in fact the men involved had been so taken up with the pursuit of Jesus into the night as a result of Judas’ unexpected offer to lead them to Jesus in a place where he could be taken without fear of the people, that they had not yet had time to complete their Passover meal. We only have to consider the facts of that night to recognised how involved their night had been! They may well have been disturbed in the middle of their Passover meal and have convinced themselves that such a delay was justified in order to deal with Jesus as a false prophet at what was clearly a crucial moment. Once they had dealt with Him they could go home to finish eating their Passover, which had been suddenly delayed for reasons of state, with contented minds. They might have considered that ‘Circumstances alter cases’. This was to them an exceptional situation. Strictly, however, the Passover meal had to be completed by the morning.<\/p>\n

In the same way his reference to ‘the preparation of the Passover’ or ‘the Friday of the Passover’ (paraskeue tou pascha) (Joh 19:14<\/span>) can equally be seen as referring to the ‘preparation’ for the Sabbath occurring in Passover week, i.e. the Friday of Passover week, as it certainly does in verse Joh 19:31<\/span>, and therefore not the preparation of the Passover feast itself. Basically the word paraskeue does mean ‘Friday’ (even today) as well as ‘preparation’ and the term Passover (pascha) was used to describe the whole festival. In this case he gives no suggestion that Jesus died at the same time as the Passover lamb.<\/p>\n

Another alternative answer suggests that not all Jews celebrated the Passover on the same day. We do know that the Essenes had their own calendar to which they rigidly adhered, and forbade their members to follow the orthodox calendar, and they would therefore celebrate the Passover on a different day from the priests, but without a lamb. And there are possibly some grounds for suggesting that Galileans, an independent lot who were looked on by Judaeans as somewhat unorthodox, may well have celebrated the Passover a day earlier than Judaeans. Thus it may be that Jesus and His disciples, who were Galileans, followed this Galilean tradition, if it existed, and celebrated the Passover a day earlier than the Judaeans. But the known evidence is slight.<\/p>\n

A further possibility that has been suggested is that in that year the Pharisees observed the Passover on a different day from the Sadducees, due to a dispute as to when the new moon had appeared that introduced Nisan. Such a dispute is known to have happened around this time. If so pressure might have been put on to sacrifice Passover lambs on two days. Jesus would thus have been able to observe the feast of the Passover with His disciples and then die at the same time as the Passover sacrifices.<\/p>\n

A final suggestion is that Jesus celebrated a special kind of Passover for His disciples which took place without a lamb (no lamb is mentioned), with a view to establishing His new Passover. But this does not tie in with the language used. The possible alternatives do, however, bring out how foolish dogmatism on the matter would be.<\/p>\n

The suggestion that John was either mistaken or changed the day for theological purposes is the least likely explanation. The early church was far too well aware of the fact that the Last Supper was ‘the Passover feast’ for such a change to be accepted, and John would have had it firmly pointed out to him by his ‘witnesses’ (Joh 21:24-25<\/span>). We must not assume that the leaders of the early church were all dimwits. Nor does John emphasise anywhere that Jesus died at the same time as the Passover lamb. Had this been his intention he would surely have drawn attention to it more specifically.<\/p>\n

End of Note.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Preparation (14:12-16).<\/p>\n

<\/strong><\/p>\n

While some have seen in what happens here a kind of ‘miracle’ it is far more probable that it is an indication of how carefully Jesus has prepared for this Passover meal. Aware as He was of what Judas was doing, and of what the Sanhedrin were planning, He wanted to ensure secrecy, so that only His most trusted followers knew where the gathering would take place until it actually occurred, and yet to ensure a satisfactory Passover meal. Thus He had made careful arrangements beforehand with someone whom He knew He could trust (it was even possibly Mark’s parents’ house).<\/p>\n

However, one question that may be asked is as to why Mark gives as much space to this preparation of the Passover as he does to the Passover meal itself. It suggests that we are to look within it for symbolic significance (which would be typical of Mark). Perhaps there is in the man carrying the pitcher of water the intention of pointing back to the water carrier of Isa 55:1-3<\/span>, with the indication that in that room will be found the secret of eternal life and the sealing of the everlasting covenant.<\/p>\n

Furthermore the detailed description of the large guest room may well have been seen as a reminder of the ample room and preparation that Jesus always makes for His own. Compare Joh 14:2<\/span>, ‘in My Father’s house are many resting places — I go to prepare a place for you’, and the new wine that they will drink with Him under the Kingly Rule of God (Mar 14:25<\/span>).<\/p>\n

If these meanings were seen as inherent in the passage we can see why they are given in such detail.<\/p>\n

Analysis.<\/p>\n

a <\/strong> And on the first day of Unleavened Bread when they used to sacrifice (‘when it was customary to sacrifice’) the Passover, His disciples say to him, “Where do you want us to go and make ready so that you may eat the Passover?” (Mar 14:12<\/span>).<\/p>\n

b <\/strong> And he sends two of his disciples and says to them, “Go into the city and there a man carrying a pitcher of water will meet you. Follow him” (Mar 14:13<\/span>).<\/p>\n

c <\/strong> “And wherever he will enter in say to the goodman of the house, ‘The Teacher says, where is my guest room where I will eat the Passover with my disciples?’ And he will himself show you a large upper room furnished and ready. And there make ready for us” (Mar 14:14-15<\/span>).<\/p>\n

b <\/strong> And the disciples went out and came into the city and found as He had said to them (Mar 14:16<\/span> a).<\/p>\n

a <\/strong> And they made ready the Passover (Mar 14:16<\/span> b).<\/p>\n

Note that in ‘a’ they ask where they are to make ready the Passover, and in the parallel they make ready the Passover. In ‘b’ He sends them into the city and tells them what they will find, and in the parallel they come into the city and discover that it is as He described. Centrally in ‘c’ we have the description of where the Passover will be held.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Last Supper (14:12-26).<\/p>\n

<\/strong><\/p>\n

The offer of betrayal by Judas, together with the interpretation of the action of the woman has now brought home to the reader that we are into Jesus’ final hours. But it will now be brought home that this is not to be seen as a tragedy, but as preparation for the future. Just as at the first Passover Israel’s deliverance so as to establish the Kingly Rule of God in Canaan had occurred through the deaths of the firstborn, so now would His new people’s deliverance so as to establish the Kingly Rule of God ‘worldwide’ (Mar 14:25<\/span>; compare Mar 13:10<\/span>) occur through the death of God’s Firstborn. The mention of ‘My blood of the covenant’ in Mar 14:24<\/span> makes the connection quite clear (compare Exo 24:8<\/span>). As ever God’s ways come to their completion through suffering.<\/p>\n

So having depicted the plans being made against Jesus, and the betrayal by one of His own disciples, Mark now in contrast moves into the most intimate of scenes, the gathering together of Jesus and His disciples for the Passover supper in which their oneness together in the new covenant will be confirmed. Passover was a time of huge significance for all Jews, and a time of great joy as they were once again reminded that God had previously acted so graciously towards His people, and it was seen to contain within it the expectancy that one day God would ‘do it again’. The account is depicted in two stages, first the preparation for the supper (Mar 14:12-16<\/span>), and then the actual participation in it (Mar 14:17-26<\/span>).<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The preparation for the Passover:<\/p>\n

v. 12<\/strong>. And the first day of unleavened bread, when they killed the Passover, His disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the Passover?<\/strong><\/p>\n

v. 13<\/strong>. And He sendeth forth two of His disciples and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water; follow him.<\/strong><\/p>\n

v. 14<\/strong>. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest chamber, where I shall eat the Passover with My disciples?<\/strong><\/p>\n

v. 15<\/strong>. And he will show you a large upper room furnished and prepared; there make ready for us.<\/strong><\/p>\n

v. 16<\/strong>. And His disciples went forth, and came into the city, and found as He had said unto them; and they made ready the Passover.<\/p>\n

<\/strong> It was on the day from Wednesday evening to Thursday evening, the day when the Jews carefully swept out all leaven and leavened bread out of their houses, and which they therefore reckoned with the days of the Feast of Unleavened Bread, in the wider sense, that the disciples of Jesus came to Him with the question whether they would celebrate the festival as usual. Jesus, as a member of the Jewish Church, observed all the outward forms of the Jewish cults. It was necessary to know this at this time, since on this day the Passover lamb was sacrificed at the Temple. So they wanted to know where He would have them go and make everything ready for the eating of the Passover lamb. Jesus complied with their request by selecting two of the disciples and giving them very explicit directions. They should go to the city, where they would meet a man carrying a vessel with water. Him they should follow, and at the house where he would enter they should ask the master of the house for the location of the dining-room where Jesus might eat the Passover with His disciples. These directions of Jesus the two apostles followed, for they had thereby become His representatives and were acting in the name of the head of the company, which, according to Josephus, numbered between ten and twenty. They went to Jerusalem, purchased a lamb that met the requirements of the law, and took this up to the Temple one hour after the evening sacrifice, when all the priests were busy with the Passover sacrifices. One of them killed the lamb himself, its blood being caught by one of the officiating priests to be poured out at the foot of the altar. They then took the lamb to the house which had been designated by Jesus and made arrangements to have it roasted and all the other dishes of the Passover meal prepared. The dining-room they found in an upper story of the house, with the necessary sofas all ready. Thus all preparations for the paschal meal were completed. With sunset the Feast of Passover began; it was the 14 th<\/p>\n

of Nisan.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Mar 14:12<\/span><\/em><\/strong>. <\/strong>When they killed the passover,<\/em><\/strong><\/strong> When the passover is sacrificed.<\/em> Campbell. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Mar 14:12-16<\/span> . See on Mat 26:17-19<\/span> . Comp. Luk 22:7-13<\/span> . The marvellous<\/em> character of the ordering of the repast, which is not as yet found in Matthew with his simple , points in Mark and Luke to a later form of the tradition (in opposition to Ewald, Weiss, Holtzmann, and others), as Bleek also assumes. Comp. Mat 26:18<\/span> . This form may easily, under the influence of the conception of our Lord’s prophetic character (comp. Mar 11:2<\/span> f.), have originated through the circumstance, that the two disciples met the servant of the , to whom Jesus sent them, in the street with a pitcher of water. Assuredly original<\/em> , however, is the sending of only two<\/em> disciples in Mark, whom thereupon Luk 22:8<\/span> names<\/em> .<\/p>\n

. ] on which day they killed the paschal lamb<\/em> (Exo 12:21<\/span> ; Deu 16:2<\/span> ; Deu 3<\/span> Esdr. Mar 1:1<\/span> , Mar 7:12<\/span> ), which occurred on the 14th Nisan in the afternoon. [163] See on Mat 26:17<\/span> .<\/p>\n

Mar 14:13<\/span> . ] The connection<\/em> (see Mar 14:14<\/span> ) shows that the man in question was a slave<\/em> ; his occupation was the carrying of water, Deu 29:10<\/span> ; Jos 9:21<\/span> ; Wetstein in loc.<\/p>\n

<\/em><\/p>\n

] an earthen vessel with water<\/em> . Comp. , Mar 14:3<\/span> . “The water pitcher<\/em> reminds one of the beginning of a meal, for which the hands are washed,” Ewald.<\/p>\n

Mar 14:14<\/span> . ] the lodging destined for me<\/em> , in which ( ) I, etc. The word <\/em><\/strong> .<\/em><\/strong> , lodging, quarters<\/em> , is bad Greek, Thom. M. p. 501. But see Pollux, i. 73, and Eustathius, ad Od.<\/em> iv. 146, 33, Rom.<\/p>\n

Mar 14:15<\/span> . ] He himself<\/em> , the master of the house. On the form instead of <\/em><\/strong> (Xen. Anab.<\/em> v. 4. 29), which is preserved in the old lexicographers, see Fritzsche in loc.;<\/em> Buttmann, neut. Gr.<\/em> p. 12 [E. T. 13]. In signification it is equivalent to , , upper chamber<\/em> , used as a place of prayer and of assembling together. Comp. on Mar 2:3<\/span> , and see on Act 1:13<\/span> .<\/p>\n

The attributes which follow are thus to be distributed: he will show you a large upper chamber spread, i.e.<\/em> laid with carpets, in readiness<\/em> .<\/p>\n

. ] arrange for us<\/em> , make preparation for us. Comp. Luk 9:52<\/span> .<\/p>\n

[163] Neither here nor elsewhere have the Synoptics expressed themselves ambiguously<\/em> as to the day of the Last Supper. See Hilgenfeld in his Zeitschr.<\/em> 1865, p. 96 ff. (in opposition to Aberle in the theol. Quartalschr.<\/em> IV. p. 548 ff.).<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2. The Feast of the Passion, and of Victory.The Paschal Lamb and the discovered Traitor. The Last Supper and the Lords Triumph over the Traitor. The Prediction of the Disciples being offended, and of their denying Him.<\/em> Mar 14:12-31<\/span><\/p>\n

(Parallels: Mat 26:17-35<\/span>; Luk 22:7-38<\/span>; John 13-17)<\/p>\n

A. The Disciples Passover-thought.Unguardedness and Foresight; or, the Jewish Custom and Christs Spirit<\/em>. Mar 14:12-16<\/span><\/p>\n

12And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare, that thou mayest eat the pass over? 13And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples? 15And he will show you a large upper room furnished and<\/em> prepared: there make ready for us. 16And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.<\/p>\n

B. The Lords Passover-thought.The Passover, and the hardened and discovered Traitor in the circle of Disciples. The Lords clear perception of the secret designs of the Traitor.<\/em> Mar 14:17-21<\/span><\/p>\n

17And in the evening he cometh with the twelve. 18And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19And they began to be sorrowful, and to say unto him one by one, is<\/em> it I? and another said, Is<\/em> it I? 7<\/span> 20And he answered 8<\/span> and said unto them, It is<\/em> one of the twelve, that dip peth with me 9<\/span> in the dish. 21The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.<\/p>\n

C. The new Passover.The Lords fulness of Love on the night of the Betrayal.<\/em> Mar 14:22-25<\/span><\/p>\n

22And as they did eat, Jesus 10<\/span> took bread, and blessed, and brake it,<\/em> and gave to them, and said, Take, eat: 11<\/span> this is my body. 23And he took the cup, and when he had given thanks, he gave it<\/em> to them: and they all drank of it. 24And he said unto them, This is my blood of the new 12<\/span> testament [covenant], which is shed for many. 25Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.<\/p>\n

D. A new Passover upon a new Night of Terror, and upon the Death of the First-born.<\/em> Mar 14:26-31<\/span><\/p>\n

26And when they had sung an hymn, they went out into the Mount of Olives. 27And Jesus saith unto them. All ye shall be offended because of me this night: 13<\/span> for it is written, I will smite the Shepherd, and the sheep shall be scattered. 28But after that I am risen, I will go before you into Galilee. 29But Peter said unto him, Although all shall be offended, yet will<\/em> not I. 30And Jesus saith unto him, Verily I say unto thee, That this day, even<\/em> in this night, before the cock crow twice, thou shalt deny me thrice. 31But he spake 14<\/span> the more vehemently, 15<\/span> If I should die with thee, I will not deny thee in any wise. Likewise also said they all.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Comp. Matthew<\/em> and Luke.<\/em>The unity of these sections is to be found in the contrast between the disciples unprepared state of mind, and the ever clear perception which the Lord had of what lay before Him. Next, we have the opposition between the Passover and the Supper, the great institution of love, and of treachery; finally, the contrast between the faithful care with which the Lord warned the disciples, and their presumptuous self-deception respecting the fact of their own weakness. Peculiarities of Mark:Exact statement of the day, Mar 14:12<\/span>, with Luke. He brings forward (what is passed over by Matthew) the sending of the two disciples, but does not name them, as Luke does; and this again is to be traced back to Peters modesty, for Peter was one of those sent. The direction of Jesus also,in Matthew, Go ye ,is given here in a more expanded form, as also in Luke: the description of the man with the water-pitcher, who should meet them at the gate of the city, and the directions which they were to follow. He passes over, in his description of the Passover, the special narrations of Luke and John, and hastens forward with Matthew to the detection of the traitor. The indication of the betrayer has been already given: He who eateth with Me, Mar 14:18<\/span>. The peculiar again, Mar 14:19<\/span>. The audacious question of Judas, Is it I? which Matthew introduces, Mark omits, as he has previously omitted his words to the chief priests. In the celebration of the Supper, he agrees, excepting in a few trifling deviations, with Matthew. Peter has, through Mark, directed attention to the fact concerning the cup, And they all drank of it. In recording, Shed for many, Mark allows, For the remission of sins, to fall out. The words concerning the new cup in the kingdom of God he causes to follow the words of the institution of the Supper, as is the case in Matthew, but more briefly expressed. The remark (recorded by John) to the disciples, Ye cannot follow Me now, in Mark (and Matthew), runs, All ye shall be offended because of Me. Peters vow, I will follow Thee, as given by John, is extended in Mark, Although all shall be offended, yet will not I; shorter than in Matthew. The statement in John, I will lay down my life for Thy sake, stands in Mark, If I should die with Thee, etc., as in Matthew. The prediction that they would deny Him follows this asseveration in John, but precedes it in Mark and Matthew; in this latter case, the asseveration was, of course, more presumptuous. Mark alone has the more definite signal, Before the cock crow twice. The particular features which are introduced by Luke before this transaction, and which bring Peter still more prominently into view, are not related by Mark. He and Matthew present the strongest statement of the occurrence (an affirmation of faithfulness after<\/em> the declaration of the denial).<\/p>\n

Mar 14:13<\/span>. Two of His disciples.<\/strong>Peter and John. Comp. Luke.<\/em>And there shall meet you.<\/strong>The description is as mysterious as in the despatching of the disciples to bring the colt. So, again, is the prominence given to the talismanic word , to be noticed. Quite groundless is the view of Meyer (rationalizing), that we find in the wonderful manner in which the supper is ordered, as recorded by Mark and Luke, an evidence of the later origin of this account. In this passage Matthew has only hinted at what the other two have explicitly stated. See Matthew.<\/em>A man.<\/strong>It is a very mistaken conclusion, if, from the fact that it was a slaves employment to carry water (Deu 29:11<\/span>; Jos 9:21<\/span>), we conclude this man was a slave.<\/p>\n

Mar 14:14<\/span>. Guest-chamber,<\/strong> .The reception-room, which is appointed for Me. With the word lodgings, the conception of a separate house is united. Much nearer the idea is, My quarters.<\/p>\n

Mar 14:15<\/span>. A large upper room.<\/strong>The form is best supported. Meyer: In meaning, it is equivalent to , , upper room, place for prayer, and assembling together. But, we must undoubtedly conceive of the upper room as being on the second floor: the Alijah, on the contrary, is a tower-like erection upon the flat house-roof (see<\/em> 2Ki 4:10<\/span>; comp. Act 10:9<\/span>). The learned Winer, too, has no clear idea of the Alijah. Comp. articles, Houses, Roof. On the contrary, Gesenius: , cubiculum superius, conclave, super tectum domus eminens;<\/em> ; and De Wette, Archol.<\/em> p. 146.Furnished<\/strong> (provided with pillows).That is, with pillow-beds laid around the table, as the custom of reclining at meals required.<\/p>\n

Mar 14:17<\/span>. With the Twelve.<\/strong>The two messengers have returned and announced that all is ready.<\/p>\n

Mar 14:18<\/span>. One of you which eateth with Me.<\/strong>The expression of grief. See<\/em> Joh 13:18<\/span>. Reference to Psa 41:10<\/span>.<\/p>\n

Mar 14:20<\/span>. That dippeth with Me in the dish.<\/strong>Meyer: He was one of those lying closest to Jesus, eating, namely, out of the same dish. Therefore, no very definite description. Yet the Passion meal was not the ordinary eating from a dish. The nead of the family distributed the portions. The case is thus to be conceived: Jesus was about to hand Judas his portion. Now it is a psychological fact, that an evil conscience causes the hand to move with an uneasy motion, even at the moment when one succeeds in showing a hypocritical face full of innocence and calmness. The hand, in opposition to the steady countenance, makes a hypocritically tremulous motion. So, accordingly, does the traitorous hand of Judas, betraying him, hastily extend itself, it would appear, to meet the Lords hand, as it is still in the dish, in order with feigned ease to receive the sop. The three statementsHe who dippeth with Me in the dish (Matthew, and almost identically Mark); To whom I shall give the sop (John); and, The hand of My betrayer is with Me on the table (Luke),agree, therefore, as regards the actual state of the case.<\/p>\n

Mar 14:24<\/span>. And He said unto them, This is My blood.<\/strong>That our Evangelist makes this expression follow the drinking creates no difference between Matthew, and Luke, and Mark. Because Mark, namely, wished to make this the prominent fact, that all the company in rotation drank of the cup, he represents the Lord as speaking these important words while the act of drinking was being performed; from which it is self-evident, that He speaks them while the cup was passing round.<\/p>\n

Mar 14:31<\/span>. Spake the more vehemently.<\/strong>We understand this not quantitatively,he made regarding this many additional statements,but qualitatively, of the increasing force in expressing himself, as the following sentence shows.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. See Matthew.<\/em><\/p>\n

2. As the first Old Testament Passover was celebrated before the actual exemption and deliverance of the Israelites in the Egyptian night of terror, in the believing certainty of their salvation, so was also the New Testament Passover, the Supper, celebrated in the certainty of actual preservation and deliverance, before the outward fact, the death and resurrection of Christ. Exactly thus, in the justification of the individual sinner, does the celebration of his salvation from condemnation precede the completion of his salvation in sanctification.
3. The way and manner in which Jesus unites with the celebration of the Supper the announcement that His disciples should be offended because of Him, and His solicitude for their preservation and restoration, brings before us the relation subsisting between this preservation and that of the first-born in Egypt, for whom atonement had been made. The disciples, too, must the destroying angel pass by. No doubt, because Christ, who is the First-born in an especial sense, presents Himself a sacrifice for them. But this First-born, too, wins back His life from death.
4. Three Passovers: The typical Passover of the typified deliverance; the actual Passover of the real deliverance, finished in principle, pointing to the completion in life; the coming Passover in the kingdom of God, the celebration of the perfected salvation.
5. The detection of Judas, and the announcement of the stumbling of the disciples after the Supper, is a sign that the Supper is appointed to exclude the apostate and the hypocritical, to strengthen, establish, and restore the weak.
6. The celebration of the Supper: 1. The external preparation, and the internal (One of you); 2. the celebration itself; 3. the practical improvement (In this night).
7. The Lord changes the Passover into the Supper: Christs disciples now make with great willingness a Passover out of the Supper, in various ways. A simply ecclesiastical meal of custom; a simply memorial meal; a dogma-teaching meal; a meal falsely alleged to be capable of removing guilt.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

See Matthew.<\/em>The pious recollection of the disciples, and the holy thought of the Lord (paschal lamb, the Last Supper).The quiet, hidden friend of Christ in the city of His foes, and the concealed enemy of Christ in the disciple-band.Both brought to view by Christ.The Lords Supper a celebration of salvation in the confidence of faith: 1. Outwardly, a pre-celebration; 2. inwardly, an after-celebration.The holy appointment and efficacy of the Supper: 1. Revelation of hearts (acknowledgment of sins, and confession of faith); 2. the affrighting of sinful consciences; 3. the exclusion of the wicked; 4. the celebration of the pardon and the establishment of believers; 5. the determining of the future path; 6. the restoration of the erring.The self-exaltation with which Peter goes forth after the Supper, is a sign that he had not yet properly understood it.Peter, before and after the Supper, and during its progress; pointing to a mistaking of the Supper in its symbolic import.The disciples forget too soon after Judas departure how much they have in common with him.The consciousness of success, with which the Lord looks to the coming season of the perfect reunion of His disciples and Himself, being fully assured that all their temptations and conflicts could not prevent this result.<\/p>\n

Hedinger:At the approach of death, life-endangering perils, and other misfortunes, Gods word and sacrament are the best anointing and refreshment. Happy is he who consecrates his room to Jesus as a household church, or entertains Him oft in His poor members.If we hazard all to obey God, we shall find it as the Lord hath promised before.Osiander:Who serves, believes, and obeys Christ, shall be deceived in nothing.Canstein:Whosoever receives the holy Supper aright, receives in it an assurance of the coming eternal glory.Osiander:In suffering and trouble look at redemption.He will not break the bruised reed. So gracious is Jesus, that he promises consolation to, and addresses in the language of promise, even the stumbling disciples.Hedinger:He who relies too much on self, is building on sand.Whosoever in a deliberative assembly introduces anything evil, may easily (in a greater or less degree) bring all the others over to his own side, so that they all express the same views.<\/p>\n

Braune:If amongst His friends there was a secret foe, there were many secret friends amongst His foes.The traitor proceeds to complete his transgression, and Jesus proceeds to the institution of the sacrament of the Atonement.Ignatius:The Supper is a remedy bringing immortal life, an antidote to death.Mark, who was most intimate with Peter, gives Jesus words thus: Before the cock crow twice, thou wilt thrice deny Me. The third part of the night, from twelve to three, was called the cock-crowing: before this should end, Peter would have thrice denied the Lord.<\/p>\n

Brieger:In the Passover, Christ is shadowed forth from every side. According to the law, the paschal lamb must be set apart on the tenth day of the month Nisan. And upon the tenth of this month, upon the so-called Palm Sunday, Christ made His triumphal entry, etc. (Add to this, that Jesus died about the ninth hour, almost the time when the paschal lamb was usually slain; that all the people put Him to death, as every head of a family slew a lamb; that the roasting-spit for the lamb had the form of a cross; that no bone of the lamb should be broken.)How precious the promise, that He, as the Risen One, should go before them into Galilee! But they have ears for nothing. They regard only that word which charges them so hardly, and so deeply wounds. The Apostles were now occupied so entirely with themselves, that they were unmoved by what was immediately to befall their Lord.However, if they had not observed the statement that the sword should fall on Him, they could not have had regard to the promise of His resurrection.Gossner:Christ can raise the hymn of praise, although He knows His disciples are about to betray Him, etc. We must not be restrained from praising God because of anything.Bauer:His body, His blood; that is, receive His life.<\/p>\n

Footnotes:<\/strong><\/p>\n

[7]<\/span>Mar 14:19<\/span>. , ; omitted by B., C., L., Versions, Vulgate, &c.; probably because the words were deemed superfluous, and that the construction was inadmissible. (We suppose to be supplied with the first .)<\/p>\n

[8]<\/span>Mar 14:20<\/span>.The evidence against is quite conclusive; [rejected by Lachmann, Tischendorf.]<\/p>\n

[9]<\/span>[Mar 14:20<\/span>.Lachmann, after A. and Versions, reads after .]<\/p>\n

[10]<\/span>[Mar 14:22<\/span>.O is wanting in B., D., Versions; bracketed by Lachmann; rejected by Tischendorf.]<\/p>\n

[11]<\/span>Mar 14:22<\/span>. must be struck out, on the authority of A., B., C., &c.<\/p>\n

[12]<\/span>Mar 14:24<\/span>. is wanting in B., C., D., L., &c. Tischendorf rejects it, but it is retained by Lachmann. The uncertainty of the reading even in Matthew excites suspicion, that the Pauline tradition gave rise to it; for the blood of the testament [covenant] can mean nothing else than of the new<\/em> testament.<\/p>\n

[13]<\/span>[Mar 14:27<\/span>. . B., C.*, D. want these words. A. has them. Lachmann retains , and brackets .]<\/p>\n

[14]<\/span>[Mar 14:31<\/span>.B., D., L., Lachmann, Tischendorf read for .]<\/p>\n

[15]<\/span>[Mar 14:31<\/span>.B., C., D., L. want ; Lachmann, Tischendorf omit it.]<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

(12) And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and pre pare that thou mayest eat the passover (13) And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a. pitcher of water: follow him. (14) And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples? (15) And he will shew you a large, upper room furnished and<\/em> prepared: there make ready for us. (16) And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.<\/p>\n<\/p>\n

It should not be forgotten, that the LORD with his disciples were still at Bethany,<\/em> two miles from Jerusalem, and as the time was<\/em> now arrived for the Passover, it became necessary for the disciples to return into the city, to make provision for it. For, according to the law in Jerusalem, the feast must be, and the Paschal Lamb slain, between the two evenings, and eaten at night. Hence the question the disciples put to CHRIST, and the LORD’s answer as related in those verses. The Reader, I hope, will not fail to take notice how the, LORD JESUS here again manifested his divine nature in foretelling his disciples who they should meet, and how they should be received JESUS over ruling this man’s mind to accommodate the LORD and his disciples. By the disciples making ready the Passover,<\/em> I should apprehend they bought a lamb, for such no doubt were sold upon this, solemn festival at Jerusalem, both to the inhabitants, and to the Jews, which came to Jerusalem, to celebrate this feast; and as the law en joined, they must have carried it to the court of the temple for slaughter, and there burnt the fat upon the altar, sprinkling the blood upon it, before they brought it home to the house where it was to be eaten. And I should apprehend also, that the roasting it whole, and the bitter herbs, and bread and wine, were all included in what is said of the disciples making ready before that JESUS came in the evening to sit down with the twelve. See Exo 12<\/span> . throughout. Deu 16:1-8<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 12. See Trapp on “<\/em> Mat 26:17 “<\/em> <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

12 16.<\/strong> ] PREPARATION FOR CELEBRATING THE PASSOVER. Mat 26:17-19<\/span> . Luk 22:7-13<\/span> . Our account contains little that is peculiar.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

12.<\/strong> ] <\/strong> . <\/strong> <\/strong> ,<\/strong> like Luke’s expression <\/strong> ., denotes the ordinary day<\/em> , when they (i.e. the Jews) sacrificed the Passover; for that the Lord ate His Passover on that day, and at the usual time, is the impression conveyed by the testimony of the three Evangelists:<\/em> see notes on Mat 26:17<\/span> , and Luk 22:7<\/span> .<\/p>\n

We may notice that if this Gospel, as traditionally reported, was drawn up under the superintendence of Peter, we could hardly have failed to have the names of the two disciples<\/em> given; nor again would our narrator have missed (and the omission is an important one) the fact that the Lord first gave the command<\/em> , to go and prepare the Passover which Luke<\/em> only<\/em> relates.<\/p>\n

It becomes a duty to warn students of the sacred word against fanciful interpretations. A respected Commentator of our own day explains the pitcher of water, which led the way to the room where the last Supper was celebrated, to mean “the baptismal grace” which we have “in earthen vessels,” which “leads on to other graces, even to the Communion of Christ’s Body and Blood.”<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Mar 14:12-16<\/span> . Arrangements for paschal feast<\/em> (Mat 26:17-19<\/span> , Luk 22:7-13<\/span> ). Mk. is much more circumstantial in this section than Mt., his apparent aim being to explain how Judas did not find his opportunity at the paschal supper, the place of celebration being carefully concealed beforehand.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Mar 14:12<\/span> . . . . . : again a double note of time, the second clause indicating precisely that by the first day is meant the 14th Nisan. Schanz, following the Greek Fathers, takes in the first clause as = , yielding the same sense as . . . in Joh 13:1<\/span> . : the disciples would ask this question in good time, say in the forenoon of the 14th.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Mark<\/p>\n

THE NEW PASSOVER<\/p>\n

A SECRET RENDEZVOUS<\/p>\n

Mar 14:12 – Mar 14:16 <\/strong> .<\/p>\n

This is one of the obscurer and less noticed incidents, but perhaps it contains more valuable teaching than appears at first sight.<\/p>\n

The first question is-Miracle or Plan? Does the incident mean supernatural knowledge or a preconcerted token, like the provision of the ass at the entry into Jerusalem? I think that there is nothing decisive either way in the narrative. Perhaps the balance of probability lies in favour of the latter theory. A difficulty in its way is that no communication seems to pass between the two disciples and the man by which he could know them to be the persons whom he was to precede to the house. There are advantages in either theory which the other loses; but, on the whole, I incline to believe in a preconcerted signal. If we lose the supernatural, we gain a suggestion of prudence and human adaptation of means to ends which makes the story even more startlingly real to us.<\/p>\n

But whichever theory we adopt, the main points and lessons of the narrative remain the same.<\/p>\n

I. The remarkable thing in the story is the picture it gives us of Christ as elaborately adopting precautions to conceal the place.<\/p>\n

<\/strong> They are at Bethany. The disciples ask where the passover is to be eaten. The easy answer would have been to tell the name of the man and his house. That is not given. The deliberate round-aboutness of the answer remains the same whether miracle or plan. The two go away, and the others know nothing of the place. Probably the messengers did not come back, but in the evening Jesus and the ten go straight to the house which only He knew.<\/p>\n

All this secrecy is in strong contrast with His usual frank and open appearances.<\/p>\n

What is the reason? To baffle the traitor by preventing him from acquiring previous knowledge of the place. He was watching for some quiet hour in Jerusalem to take Jesus. So Christ does not eat the passover at the house of any well-known disciple who had a house in Jerusalem, but goes to some man unknown to the Apostolic circle, and takes steps to prevent the place being known beforehand.<\/p>\n

All this looks like the ordinary precautions which a man who knew of the plots against him would take, and might mean simply a wish to save his life. But is that the whole explanation? Why did He wish to baffle the traitor? a Because of His desire to eat the passover with the disciples. His loving sympathy.<\/p>\n

b Because of His desire to found the new rite of His kingdom.<\/p>\n

c Because of His desire to bring His death into immediate connection with the Paschal sacrifice. There was no reason of a selfish kind, no shrinking from death itself.<\/p>\n

The fact that such precautions only meet us here, and that they stand in strongest contrast with the rest of His conduct, emphasises the purely voluntary nature of His death: how He chose to be betrayed, taken, and to die. They suggest the same thought as do the staggering back of His would-be captors in Gethsemane, at His majestic word, ‘I am He. . . . Let these go their way.’ The narrative sets Him forth as the Lord of all circumstances, as free, and arranging all events.<\/p>\n

Judas, the priests, Pilate, the soldiers, were swept by a power which they did not know to deeds which they did not understand. The Lord of all gives Himself up in royal freedom to the death to which nothing dragged Him but His own love.<\/p>\n

Such seem to be the lessons of this narrative in so far as it bears on our Lord’s own thoughts and feelings.<\/p>\n

II. We note also the authoritative claim which He makes.<\/p>\n

<\/strong> One reading is ‘my guest-chamber,’ and that makes His claim even more emphatic; but apart from that, the language is strong in its expression of a right to this unknown man’s ‘upper room.’ Mark the singular blending here, as in all His earthly life, of poverty and dignity-the lowliness of being obliged to a man for a room; the royal style, ‘The Master saith.’<\/p>\n

So even now there is the blending of the wonderful fact that He puts Himself in the position of needing anything from us, with the absolute authority which He claims over us and ours.<\/p>\n

III. The answer and blessedness of the unknown disciple.<\/p>\n

<\/strong>a Jesus knows disciples whom the other disciples know not.<\/p>\n

This man was one of the of ‘secret’ disciples. There is no excuse for shrinking from confession of His name; but it is blessed to believe that His eye sees many a ‘hidden one.’ He recognises their faith, and gives them work to do. Add the striking thought that though this man’s name is unrecorded by the Evangelist, it is known to Christ, was written in His heart, and, to use the prophetic image, ‘was graven on the palms of His hands.’<\/p>\n

b The true blessedness is to be ready for whatever calls He may make on us. These may sometimes be sudden and unlooked for. But the preparation for obeying the most sudden or exacting summons of His is to have our hearts in fellowship with Him.<\/p>\n

c The blessedness of His coming into our hearts, and accepting our service.<\/p>\n

How honoured that man felt then! how much more so as years went on! how most of all now!<\/p>\n

Our greatest blessedness that He does come into the narrow room of our hearts: ‘If any man open the door, I will sup with him.’<\/p>\n

Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Mar 14:12-16<\/p>\n

12On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, “Where do You want us to go and prepare for You to eat the Passover?” 13And He sent two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him; 14 and wherever he enters, say to the owner of the house, ‘The Teacher says, “Where is My guest room in which I may eat the Passover with My disciples?”‘ 15And he himself will show you a large upper room furnished and ready; prepare for us there.” 16The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.<\/p>\n

Mar 14:12 “first day of Unleavened Bread” There is a great problem as to which day the Lord and His disciples ate the Last Supper, Nisan 13th or 14th. John seems to imply 13th (cf. Joh 18:29; Joh 19:14; Joh 19:31-32), while the Synoptic Gospels state the 14th. Possibly the difference is related to<\/p>\n

1. the use of the Roman calendar versus the Jewish lunar calendar<\/p>\n

2. the different ways to start a day, i.e., evening for the Jews vs. morning for the Romans<\/p>\n

3. the evidence that the Dead Sea community, following a solar calendar, had the Passover a day earlier as a symbol of rejecting the priestly leadership in Jerusalem<\/p>\n

The four Gospels are eyewitness accounts written for theological and evangelistic purposes. The authors had the right, under inspiration, to select, adapt, and arrange the life and words of Jesus. This accounts for most of the perceived difficulties in the Gospel accounts (cf. Fee and Stuart’s How to Read the Bible for All Its Worth, pp. 126-129). The very fact that they are different speaks of their genuineness. The early church accepted the four versions without trying to unify them (except for the Diatessaron of Tatian in the late second century).<\/p>\n

Hermeneutically the Gospels need to be interpreted in light of their own context (their author’s intent) and not compared to other Gospels, just to get more historical information.<\/p>\n

Mar 14:13 “two of His disciples” Luk 22:8 says it was Peter and John. From rabbinical sources we know that only two from each household were allowed in the temple to offer the lamb with the help of a priest.<\/p>\n

“‘and a man will meet you carrying a pitcher of water'” It was highly unusual in this culture for a man to carry water and especially to carry it in a pitcher. If men were needed to carry large amounts of water they used sheep or goat skins, not clay pitchers. This is another eyewitness account of Peter.<\/p>\n

Mar 14:14 “‘say to the owner of the house'” Many believe that this was John Mark’s (the compiler of Peter’s sermons in Rome into the Gospel of Mark) home, the probable location of the Last Supper and post resurrection appearances. John Mark was Barnabas’ cousin and a participant in the initial part of the first missionary journey of Barnabas and Saul (i.e., Paul). He was also Peter’s companion and apparently the author of the first Gospel, using Peter’s memories or sermons. This seems to be a prearranged event, not a prediction.<\/p>\n

Mar 14:15 This was also the location of Jesus’ post-resurrection appearances (cf. Act 1:12). This room became the Jerusalem headquarters for the disciples.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

the first day of unleavened bread. This was the 14th of Nisan; the first day of the Feast, the 15th of Nisan, was the “high day”: the great sabhnth, See App-156. Moreover, “the preparation “had not yet been made. See note on Mat 26:17. <\/p>\n

killed = were wont to kill. <\/p>\n

the Passover. Pascha., Aramaic. App-94. Put by Figure of speech metonymy (of Adjunct), App-6, for the lamb. It was this that was killed and eaten. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

12-16.] PREPARATION FOR CELEBRATING THE PASSOVER. Mat 26:17-19. Luk 22:7-13. Our account contains little that is peculiar.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Mar 14:12. , they killed [sacrificed] the passover) viz. The Jews, according to the commandment of the law, and therefore so also the disciples, were killing it.-V. g.]<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Mar 14:12-16<\/p>\n

4. PREPARATION FOR THE PASSOVER<\/p>\n

Mar 14:12-16<\/p>\n

(Mat 26:1-19; Luk 22:7-13)<\/p>\n

12 And on the first day of unleavened bread,– [On the fourteenth day of the first month all leaven was to be put away from their houses. The lamb for the Passover feast was slain on the fourteenth day of the first month Abib or Nisan in the evening when the sun was setting. The Passover was the most sacred of the annual feasts of the Jews. It commemorated the passing over of the firstborn of the children of Israel when the firstborn of the Egyptians were slain. This feast was observed by Jesus, save one he did not go to, at Jerusalem.]<\/p>\n

when they sacrificed the passover,–The paschal lamb, which was slain in keeping the Passover.<\/p>\n

his disciples say unto him,–They were talking about that which had brought them to Jerusalem, the observance of the Passover in the Holy City, and which brought many from the remotest parts of the empire.<\/p>\n

Where wilt thou that we go and make ready–This question was asked by the disciples, who knew Jesus’ custom to observe the requirements of the Jewish law; they, with others, had made a considerable journey to attend this feast, and the time was now at hand. There were some things to be purchased for the feast that would require some time to provide.<\/p>\n

that thou mayest eat the passover?–They modestly throw themselves in the background, as mere participants, making him the great central figure of the feast. [The lamb was to be prepared–made ready–a place secured where they could do it.]<\/p>\n

13 And he sendeth two of his disciples, and saith unto them, Go into the city,–From Bethany, where they now were, into Jerusalem, where only the paschal supper could be eaten. Peter and John were the two disciples sent. (Luk 22:8.)<\/p>\n

and there shall meet you a man–No name is given, some think, perhaps, to make the concealment from Judas more complete. We have no means of knowing whether the man they should meet would be an acquaintance or not. He gives the two disciples a sign similar to that which Samuel gave to Saul. (1Sa 10:2-7.)<\/p>\n

bearing a pitcher of water:–The man should be one bearing a pitcher of water. There is no need of imagining more here than the presence of Jesus, by which he knew that the man would thus meet him. The fact here recorded could have been known only by the infinite knowledge of Jesus.<\/p>\n

follow him;–They were to follow him until he entered the house, where they should then make known their errand. [The making ready was to secure and kill the lamb, provide the wine, the bitter herbs, all the vessels and arrangements, for the unleavened bread, for roasting the lamb–they were required to roast, not boil, the lamb. They are now out at Bethany.]<\/p>\n

14 and wheresoever he shall enter in, say to the master of the house,–They were to arrange with the householder–the head of the family, for the feast.<\/p>\n

The Teacher saith, Where is my guest-chamber,–A chamber of guests or friends–an unoccupied room, the lodging room.<\/p>\n

where I shall eat the passover with my disciples?–[The householder was no doubt a disciple of the Master, and the probability is that Jesus had let him know that he would eat the Passover at his house, and now the disciples ask to be shown the room where he might eat of it with his disciples. The host most probably, with his family, ate it to themselves in their ordinary eating place. The guestchamber was given up to Jesus and his disciples that they, as a family, might eat it. It was customary in Jerusalem for families to furnish rooms for others who came from a distance to the city to observe the Passover feast. This is probably the same upper room in which they were assembled (Act 1:26) when Matthias was chosen to take the place of Judas.]<\/p>\n

15 And he will himself show you a large upper room–The “upper room” is supposed to be what, in modern Arabic, is called the aliyah. It is frequently a separate room, built on the housetop, affording an airy situation and privacy.<\/p>\n

furnished and ready: and there make ready for us.–Bread was to be made or bought, broth charoseth, made of fruits, wine provided, the lamb selected, bought, carried to the temple and slain, then roasted, and bitter herbs prepared. There was abundant work for the two men.<\/p>\n

16 And the disciples went forth, and came into the city, and found as he had said unto them:–Everything happened according to the prediction, as is always the case when Jesus speaks.<\/p>\n

and they made ready the passover.–Accommodations had to be made for at least thirteen–the twelve apostles and Jesus. [They were in Bethany, in the house of Simon the leper. They went forth from this place, came to the city, found the man bearing the pitcher of water, followed him into the house in which he entered, and asked for the guestchamber. It was shown them, and they made ready the Passover.]<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

the first: Exo 12:6, Exo 12:8, Exo 12:18, Exo 13:3, Lev 23:5, Lev 23:6, Num 28:16-18, Deu 16:1-4, Mat 26:17, Luk 22:7 <\/p>\n

killed: or, sacrificed, 1Co 5:7, 1Co 5:8 <\/p>\n

Where: Mat 3:15, Luk 22:8, Luk 22:9, Gal 4:4 <\/p>\n

Reciprocal: Exo 12:21 – and take Exo 23:15 – the feast Num 9:2 – his appointed Deu 16:2 – sacrifice Mat 26:5 – Not Luk 22:1 – General Joh 2:7 – Fill<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Chapter 5.<\/p>\n

The Goodman of the House<\/p>\n

“And the first day of unleavened bread, when they killed the passover, His disciples said unto Him, Where wilt Thou that we go and prepare that Thou mayest eat the passover? And He sendeth forth two of His disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with My disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. And His disciples went forth, and came into the city, and found as He had said unto them: and they made ready the passover.”-Mar 14:12-16.<\/p>\n

The Date of the Last Supper.<\/p>\n

I am not going to discuss at length the difficult question of the exact date of the Last Supper and the Resurrection. I think-in spite of all the efforts of commentators to harmonise the accounts-that John gives a different date from that of the Synoptists. If we were left to the Synoptists, we should conclude that the feast to which Jesus and the Twelve sat down together in the Upper Room was the actual Passover Feast, and that Jesus was crucified on the following day. But John is quite clear and emphatic that the feast Christ ate with His disciples anticipated the real Passover Feast by four and twenty hours, and that the Crucifixion took place on the day on which the lamb was sacrificed. As John wrote last, and with the three other Gospels before him, I am driven to believe that all his corrections are intentional and deliberate; and as there is something beautifully congruous in the thought of Christ dying on the day the Paschal lamb was sacrificed, I incline to accept John’s account as being the one which is chronologically correct. But I do not know that we need to trouble to try and settle that vexed controversy. It is sufficient for us to know that Jerusalem was all astir with preparations for the Passover; and it was ordained that at that feast, when men offered a lamb in sacrifice in memory of their deliverance from bondage and death in Egypt, the Lamb of God should offer Himself up in sacrifice for the sins of the world.<\/p>\n

The Lord and the Means of Grace.<\/p>\n

I say, Jerusalem was all astir with preparations for the Passover. It was natural therefore that the disciples should come to Jesus and say, “Where wilt Thou that we go and make ready that Thou mayest eat the Passover?” You notice the form of the question: “Where wilt Thou that we make ready?” They do not ask Him if He means to observe it. They take that for granted. All they ask is as to the room He has arranged for its observance. All of which throws an interesting side-light upon the character and habits of Jesus. The fact that the disciples took it for granted that Jesus would observe the Passover shows that He had been in the habit of observing it. Jesus paid scrupulous respect to the forms and rites of the Jewish faith. He kept the Sabbath. He attended the synagogue. He observed the Passover. He did not brush them aside as mere empty forms. He “fulfilled all righteousness.” He showed respect for the outward means of grace. He recognised that they were means of grace, and that they ministered to the life of the soul.<\/p>\n

-An Example for His People.<\/p>\n

In all this we may learn a lesson from our Lord. I know it is easy to make too much of forms. But it is possible also to make too little of them. Perhaps this latter is our particular peril. We say that the spirit is the essential thing, that God is a spirit, and that they that worship Him must worship Him in spirit and in truth. That is all true enough; but, if we make the spirituality of religion an excuse for neglecting the forms and offices of religion, we seriously hurt and impoverish ourselves. For while it is true that you may have the form without the spirit-as in the case of the Pharisees of old-it is important to remember the complementary and balancing truth, that there can be no religious life without some measure of form. So let us follow our Lord in His respect for the means of grace. Let us cultivate the assembling of ourselves together, let us frequent the assemblies of the Church for prayer; above all things when the Table of the Lord is spread let us remember His dying love until He come. The preaching of the word, united worship, the sacraments-they are all designed for the nourishment of our spiritual life and that life inevitably suffers by their neglect.<\/p>\n

The Chosen Place.<\/p>\n

“Where wilt Thou that we go and make ready that Thou mayest eat the Passover?” asked His disciples. Instead of giving a direct answer and naming the house at which He had arranged to celebrate the feast, Jesus sent two of them (probably Peter and John) off into the city with these mysterious instructions-they were to go to a certain public fountain and there they would find a man bearing a pitcher of water. There would be no chance of failing to identify him-for water-carrying was, as a rule, a woman’s business, and a man bearing a pitcher was always a more or less conspicuous object. This man they were to follow to the house to which he returned. Arrived there, they were to ask the goodman of the house for the guest-chamber he had promised to Christ. In the Upper Room which he would show them they were to make all the needful preparations for the observance of the feast.<\/p>\n

-Prearranged.<\/p>\n

Now it is obvious from all this that there had been an arrangement made between Jesus and this unknown friend of His. They had come to an understanding even as to this little plan by which the disciples were to be led to the chosen rendezvous. The goodman of the house had promised to send one of his servants to this particular fountain, and Jesus on His part arranged to send two of His disciples to follow him from that spot home. There was nothing haphazard or accidental about the meeting at the fountain. There was certainly nothing accidental about the choice of house. All had been planned and arranged beforehand between Jesus and His unknown host.<\/p>\n

The Reason.<\/p>\n

But the question at once arises-why was all this mystery made about the rendezvous? Why could not Christ have named the street and the house at which He had arranged to eat the feast? Why all this secrecy? Dr David Smith suggests the true answer. There was a traitor amongst the Twelve. Judas was on the look out for an opportunity to deliver Christ to His foes. Had Judas known exactly where Christ had determined to eat the feast, he might have arranged with the priests to seize Him in the very midst of the supper. But Jesus purposed to observe this feast with His disciples undisturbed. So with the goodman of the house He settled His plan. Judas got no clue from Christ’s orders to Peter and John and he dared not track the messengers. That was the reason for the secrecy. Jesus was so beset with foes, that He could only secure these brief hours for quiet converse with His disciples, as it were by stealth!<\/p>\n

The House and the Host.<\/p>\n

The two disciples went and they found it even as the Master had said. There at the fountain was the slave with his pitcher of water, obviously watching and waiting for some one. As soon as he caught sight of Peter and John (for no doubt he would know them) he took up his pitcher and made straight for his master’s house and there the disciples found “the large Upper Room furnished” which in some private conversation with Jesus the goodman of the house had already offered. Many are the guesses that commentators have made as to the identity of this goodman of the house. Some guess Nicodemus, some Joseph of Arimathea, and others, with greater probability, John Mark. But who he really was we shall never surely know till that great day when all secrets are revealed. One thing however is quite obvious from the narrative-and that is, that he was one of the Lord’s friends and disciples. Look at the wording of Mar 14:14. “The Master saith-where is My guest-chamber?” “The Master” saith! Such language could only be addressed to one who acknowledged Christ’s authority and rule. “Where is My guest-chamber?” Such language could only be addressed to one who looked upon all that he possessed as belonging to Jesus Christ. So, whoever he was, it is as plain as daylight that he was a friend and a disciple.<\/p>\n

Christ’s Unknown Friends.<\/p>\n

The goodman, then, was one of Christ’s unknown friends. There are two classes of Christ’s friends, as Dr John Watson suggests. There are those who may be called His public friends and there are those who may be called His private friends. The public friends of Christ were the twelve disciples. They were always at Christ’s side. Wherever He went, they went too. In the public eye they were inseparably identified with Christ’s cause. But in addition to these public friends, Jesus had private friends of whom the Sanhedrim and even His disciples knew nothing. And amongst those private friends were Nicodemus, who came to Jesus by night, and the goodman of the house, who gladly placed his best room at the disposal of the Lord and His disciples. I daresay when the disciples asked the question, “Where wilt Thou that we go and make ready that Thou mayest eat the Passover?” they wondered whether in all Jerusalem a house could be found to open its doors to Jesus, for by this He was indeed the despised and rejected of men. By this, priests and elders were bent upon His death! And they doubted whether in all Jerusalem there was one who would care to run the risk of being known as their Master’s friend. But Jesus has always more friends in the world than we are inclined to think. Elijah thought he was the only faithful soul left in the whole of Israel. But God knew better. In many a quiet country home, there were humble but brave and loyal folk who had never turned their backs upon their father’s God. “I have yet seven thousand in Israel,” He said to His discouraged and despairing servant, “who have not bowed the knee to Baal.” Paul thought Corinth was barren soil. He was out of heart because he could count, as he thought, the Christians in Corinth upon his fingers. But his Lord knew better. He appeared to His desponding servant in a vision by night with the message, “Be not afraid… for I have much people in this city.” And so in Jerusalem-full of deadly hate as it was-when even His disciples doubted whether a single house would receive Him, Jesus had this goodman for His friend who counted it a joy and an honour to welcome Him to his Upper Room.<\/p>\n

-His Undistinguished Friends.<\/p>\n

It is like that still! Christ has more friends in the world than we think. For we do not exhaust the list of Christ’s friends when we mention our religious leaders and those who are prominent in Church life. Thank God for these people who take their stand in the high places of the field; but let us not forget that Christ has other friends than these. There are modest, retiring, silent people in the world-people who have never taken part in a meeting in their lives, who have never offered a prayer in public in their lives, who have never held office in a Christian Church in their lives. Their very names are unknown to the leaders of our Churches; and yet among these humble, retiring, shrinking folk Christ has His friends, His staunch, loyal and trusty friends; and the first of all such was the goodman of the house, who, most probably had not the gifts of an Apostle or a preacher, but showed His love for Christ by offering Him a room.<\/p>\n

The Goodman: A Brave and Trusty Friend.<\/p>\n

How this friendship between Christ and the goodman of the house began the Scriptures do not tell us-but this brief story makes it clear that he was not only a friend, he was one of the bravest and staunchest of friends. Dr Watson in his beautiful little book The Upper Room, remarks that the times when Christ’s public friends withdraw and disappear, are often the seasons when His private friends show themselves. It was so in this last and awful week. Judas, one of the Twelve, betrayed Him; but Nicodemus prepared spices for His burying. Peter cursed and swore he did not know Him; but Joseph owned Him before the Sanhedrim, went boldly to Pilate and asked for His body and buried Him in his own new grave. And; in much the same way, in our Lord’s hour of peril, this goodman of the house showed himself His friend. “A friend in need,” we say in our old proverb, “is a friend indeed.” Well, this man was a “friend indeed” to Jesus, for he was a friend “in need.” In the days of our Lord’s popularity men like Simon the Pharisee were quite ready to open their doors to Christ. But in these closing days, not a Pharisee amongst them wanted Jesus for his guest. Then came forward this goodman of the house and said, “Be a guest in my house. The best I have to offer is Thine.” The stars, they tell me, shine even during the day, but at high noon, in the full blaze of the sunshine, they are hidden, obscured, dazzled out of sight. But when the sun disappears, and darkness creeps over the sky, then the mild but beautiful stars steal out. There were quiet unobtrusive friends of Christ, who were hidden away in the background, and buried in obscurity when our Lord was in the full blaze of His popularity, but when the dark days came, when the crowd turned their backs upon Him, then these friends stole out of their modest hiding-places and stood loyally by His side. And the goodman of the house was one of them, for, when every other door in Jerusalem was closed against the Lord, he flung his wide open; and when it had become perilous to confess oneself a disciple he stood boldly by the Lord’s side, delighting to avow himself His friend.<\/p>\n

A Generous Friend.<\/p>\n

The goodman showed himself not only a brave and trusty friend, but he fulfilled the office and function of friendship. For is this not the mark of a true friendship-that it keeps nothing back, that it does its best for the loved one? This goodman of the house showed himself a generous friend for he did his very best for Christ. Unless the Greek of this passage entirely misleads me, he did for Christ more than He asked. When Christ sent Peter and John to this unknown friend of His, it was with this message, “Where is My guest-chamber where I may eat the Passover with My disciples.” Now the word translated guest-chamber, means primarily an inn, and is so translated in the narrative of Christ’s birth. But the word “inn” suggests to us more than the original implies. It would denote no more than the place where the beasts of burden were unloaded, shoes and staff or dusty garment put down, if an apartment at all, only one opening out on to the courtyard and certainly not the best. That was all Christ asked for. But it was not to this shelter that the unknown friend showed the disciples, but the Upper Room, the most retired and honourable room in the house, the best and chiefest apartment and that heavily and richly furnished with tables and couches and cushions. He was not content to give Christ merely what He asked: a place in the caravanserai; he gave the very best he had to give-not the hall, but the Upper Room.<\/p>\n

The Offering of True Friendship.<\/p>\n

This is ever the mark of a true and genuine friendship. It gives its best. Its question is not how little need it do, but how much can it do. And this suggests to me the question. Have we fulfilled the office and function of friendship? We profess to be Christ’s friends; have we given Him the chief place, the Upper Room? Yes, I know we have most of us, if not all of us, given some sort of hospitality to Christ. But with many of us, it is the mere lodging we have given, not the “Upper Room.” We like to have some connection with Christ, but we do not let Him in very far. We keep Him on the outside, near the door, down in the hall. It is a poor external apartment we have set aside for His occupation. But He wants to live not in the hall but in the Upper Room. Not on the outside but in our heart of hearts. “Son, daughter, give Me thine heart,” and it is a plea for the Upper Room. Have we given it to Him?<\/p>\n

The Reward of Friendship.<\/p>\n

This goodman of the house showed himself a friend of Christ. What a rich reward he has reaped! “Verily, verily, I say unto you,” our Lord remarked one day, “whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, he shall in no wise lose his reward.” Not the smallest kindness ever done to Christ fails of recompense. Think of the reward this goodman reaped. First of all, he is known throughout the world as the friend of Jesus. Whereever the Gospel is preached this also that he did is spoken of as a memorial of him. It is said of the famous Lord Holland, that he wished to be remembered as “the friend of Charles James Fox.” This man has a far nobler memorial. He is known as the man who in a time of mortal peril befriended Jesus Christ. Think what a train of events the granting of this Upper Room led to. I have been in some great houses and have been shown bedrooms, magnificently decorated and furnished, which are regarded with pride by the owners of the houses because some great person or other once slept in them. I remember for instance being shown in “Burleigh House,” the room in which our Maiden Queen once slept. It was never used. It was kept like a sacred place and shown to visitor’s as Queen Elizabeth’s room. In one sense it would have been honour enough that the goodman should have been able to say of his Upper Room that this was the room in which Jesus ate the Supper with His disciples, and spoke those wonderful words which John has preserved for us.<\/p>\n

-A Sacred Room.<\/p>\n

But a whole train of consequences followed the use of the Upper Room for this feast. It was to that Upper Room the disciples instinctively made their way after the crucifixion; it was in that Upper Room that the risen and victorious Christ appeared again to the disciples saying, “Peace be unto you.” It was in that Upper Room He showed Himself to Thomas saying, “Reach within thy finger and see My hands; and reach within thy hand and put it into My side.” And it was in that same Upper Room that the miracle of Pentecost happened, when the disciples were baptised with the Holy Ghost and with fire. “Christ pays richly for His entertainment,” says quaint old Matthew Henry. “Men gain-not lose-by giving Christ their best,” says Dr Glover.<\/p>\n

The Great Reward.<\/p>\n

But the best reward of all came, as Dr Watson suggests, when the “goodman of the house” found an Upper Room prepared for him by Christ’s own hands in the Father’s house of many mansions. The reward for this man’s welcome to Christ in the day of His trouble and distress was a welcome from Christ in the day of His exaltation and glory. Thousands and tens of thousands have found an entrance into the Celestial City, but none received gladder welcome than this man who first gave Christ His heart and then provided Him with a home. The hospitality of the heart is always repaid by the hospitality of heaven. If we ask Christ to sup with us today, the day will surely come when we shall sup with Him. The welcome we shall receive depends on the welcome we give. Have you asked the Lord to come into your Upper Room? Then surely you shall at the last take your place with the goodman of the house, and all the saints who have been the friends of Christ, and have done their best for Him, at the Marriage Supper of the Lamb.<\/p>\n

Fuente: The Gospel According to St. Mark: A Devotional Commentary<\/b><\/i><\/h4>\n

2<\/p>\n

It was the first day of unleavened bread for Jesus and his apostles. See again the comments on Mat 26:2.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? <\/p>\n

[And the first day of unleavened bread.] So Mat 26:17; Luk 22:7. And now let them tell me, who think that Christ indeed kept his Passover the fourteenth day, but the Jews not before the fifteenth, because this year their Passover was transferred unto the fifteenth day by reason of the following sabbath: let them tell me, I say, whether the evangelists speak according to the day prescribed by Moses, or according to the day prescribed by the masters of the traditions, and used by the nation. If according to Moses, then the fifteenth day was the first of unleavened bread; Exo 12:15; Exo 12:18: but if according to the manner of the nation, then it was the fourteenth. And whether the evangelists speak according to this custom, let us inquire briefly.<\/p>\n

Sometime, indeed, the whole seven days’ feast was transferred to another month; and that not only from that law, Numbers_9, but from other causes also: concerning which see the places quoted in the margin [Hieros. In Maasar Sheni, folio 56.3. Maimonides In Kiddush. Hodesh. cap. 4.]. But when the time appointed for the feast occurred, the lamb was always slain on the fourteenth day.<\/p>\n

I. Let us begin with a story where an occasion occurs not very unlike that for which they of whom we speak think the Passover this year was transferred; namely, because of the following sabbath. The story is this: “After the death of Shemaiah and Abtalion, the sons of Betira obtained the chief place. Hillel went up from Babylon to inquire concerning three doubts. When he was now at Jerusalem, and the fourteenth day of the first month fell out on the sabbath [observe that], it appeared not to the sons of Betira, whether the Passover drove off the sabbath or no. Which when Hillel had determined in many words, and had added, moreover, that he had learned this from Shemaiah and Abtalion, they laid down their authority, and made Hillel president. When they had chosen him president, he derided them, saying, ‘What need have you of this Babylonian? Did you not serve the two chief men of the world, Shemaiah and Abtalion, who sat among you?’ ” These things which are already said make enough to our purpose, but, with the reader’s leave, let us add the whole story: “While he thus scoffed at them, he forgot a tradition. For they said, ‘What is to be done with the people if they bring not their knives?’ He answered, ‘I have heard this tradition, but I have forgot. But let them alone; for although they are not prophets, they are prophets’ sons.’ Presently every one whose passover was a lamb stuck his knife into the fleece of it; and whose passover was a kid, hung his knife upon the horns of it.”<\/p>\n

And now let the impartial reader judge between the reason which is given for the transferring the Passover this year unto the fifteenth day, namely, because of the sabbath following, that they might not be forced to abstain from servile work for two days together; and the reason for which it might with good reason be transferred that year concerning which the story is. The fourteenth day fell on a sabbath; a scruple ariseth, whether the sabbath gives way to the Passover, or the Passover to the sabbath. The very chief men of the Sanhedrim, and the oracles of traditions, are not able to resolve the business. A great article of religion is transacting; and what is here to be done! O ye sons of Betira, transfer but the Passover unto the next day, and the knot is untied. Certainly if this had been either usual or lawful, they had provided that the affairs of religion, and their authority and fame, should not have stuck in this strait. But that was not to be suffered.<\/p>\n

II. Let us add a tradition which you may justly wonder at: “Five things, if they come in uncleanness, are not eaten in uncleanness: the sheaf of firstfruits, the two loaves, the shewbread, the peace offerings of the congregation, and the goats of the new moons. But the Passover which comes in uncleanness is eaten in uncleanness; because it comes not originally unless to be eaten.”<\/p>\n

Upon which tradition thus Maimonides: “The Lord saith, ‘And there were some that were unclean by the carcase of a man,’ Num 9:6; and he determines of them, that they be put off from the Passover of the first month to the Passover of the second. And the tradition is, that it was thus determined, because they were few. But if the whole congregation should have been unclean, or if the greatest part of it should have been unclean, yet they offer the Passover, though they are unclean. Therefore they say, ‘Particular men are put off to the second Passover, but the whole congregation is not put off to the second Passover.’ In like manner all the oblations of the congregation, they offer them in uncleanness if the most are unclean; which we learn also from the Passover. For the Lord saith of the Passover, [Num 9:2] that it is to be offered in its set time [note that]; and saith also of the oblations of the congregation, Ye shall do this to the Lord in your set times, and to them all he prescribes a set time. Every thing, therefore, to which a time is set, is also offered in uncleanness, if so be very many of the congregation, or very many of the priests, be unclean.”<\/p>\n

“We find that the congregation makes their Passover in uncleanness, in that time when most of them are unclean. And if known uncleanness be thus dispensed with, much more doubted uncleanness.” But what need is there of such dispensation? Could ye not put off the Passover, O ye fathers of the Sanhedrim, for one or two days, that the people might be purified? By no means: for the Passover is to be offered in its set time; the fourteenth day, without any dispensation. For,<\/p>\n

III. Thus the canons of that church concerning that day: in the light of the fourteenth day, they seek for leaven by candlelight. The Gloss is; “In the night, to which the day following is the fourteenth day.” And go to all the commentators, and they will teach, that this was done upon the going out of the thirteenth day. And Maimonides; “From the words of the scribes, they look for and rid away leaven in the beginning of the night of the fourteenth day, and that by the light of the candle. For in the night time all are within their houses, and a candle is most proper for such a search. Therefore, they do not appoint employments in the end of the thirteenth day, nor doth a wise man begin to recite his phylacteries in that time, lest thereby, by reason of their length, he be hindered from seeking for leaven in its season.” And the same author elsewhere; “It is forbidden to eat leaven on the fourteenth day from noon and onwards, viz. from the beginning of the seventh hour. Our wise men also forbade eating it from the beginning of the sixth hour. Nay, the fifth hour they eat not leaven, lest perhaps the day be cloudy, and so a mistake arise about the time. Behold, you learn that it is lawful to eat leaven on the fourteenth day, to the end of the fourth hour; but in the fifth hour it is not to be used.” The same author elsewhere writes thus; “The passover was not to be killed but in the court, where the other sacrifices were killed. And it was to be killed on the fourteenth day afternoon, after the daily sacrifice.”<\/p>\n

And now, reader, tell me what day the evangelists call the first day of unleavened bread; and whether it be any thing probable that the Passover was ever transferred unto the fifteenth day? Much less is it probable that Christ this year kept his Passover one day before the Passover of the Jews.<\/p>\n

For the Passover was not to be slain but in the court, where the other sacrifices were slain, as we heard just now from Maimonides: and see the rubric of bringing in the lambs into the court, and of slaying them. And then tell me seriously whether it be credible, that the priests in the Temple, against the set decree of the Sanhedrim that year (as the opinion we contradict imports), would kill Christ’s one, only, single lamb; when by that decree it ought not to be killed before tomorrow? When Christ said to his disciples, “Ye know, that after two days is the Passover”; and when he commanded them, “Go ye, and prepare for us the Passover,” it is a wonder they did not reply, “True, indeed, Sir, it ought to be after two days; but it is put off this year to a day later, so that now it is after three days; it is impossible therefore that we should obey you now, for the priests will not allow of killing before tomorrow.”<\/p>\n

We have said enough, I suppose, in this matter. But while I am speaking of the day of the Passover, let me add a few words, although not to the business concerning which we have been treating; and they perhaps not unworthy of our consideration:<\/p>\n

“He that mourns washes himself, and eats his Passover in the even. A proselyte, which is made a proselyte on the eve of the Passover, the school of Shammai saith, Let him be baptized, and eat his Passover in the even: the school of Hillel saith, He that separates himself from uncircumcision [that is, from heathens and heathenism] is as if he separated himself from a sepulchre.” The Gloss, “And hath need of seven days’ purification.” “There were soldiers at Jerusalem; who baptized themselves, and ate their Passovers in the even.” A thing certainly to be noted, proselytes the same day made proselytes, and eating the Passover; and that as it seems without circumcision, but admitted only by baptism.<\/p>\n

The care of the school of Hillel in this case did not so much repulse a proselyte from eating the Passover, who was made a proselyte and baptized on the day of the Passover; as provided for the future, that such a one in following years should not obtrude himself to eat the Passover in uncleanness. For while he was in heathenism, he contracted not uncleanness from the touch of a sepulchre; but being made a proselyte, he contracted uncleanness by it. These are the words of the Gloss.<\/p>\n

[That we prepare that thou mayest eat the Passover.] For the Passovers were prepared by the servants for their masters. “If any say to his servant, ‘Go and kill me the passover,’ and he kills a kid, let him eat of it: if he kill a lamb, let him eat of it: if a kid and a lamb, let him eat of the former,” etc.<\/p>\n

Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n

Mar 14:12-16. THE PREPARATION for the Passover.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

The time for the celebration of the passover being now at hand, Christ sends two of his disciples to Jerusalem to prepare things necessary in order thereunto. <\/p>\n

And here we have observable, 1. An eminent proof of Christ’s divine nature, in telling them all the particulars which they should meet with in the city, as A man bearing a pitcher of water, &c.<\/p>\n

2. How readily the heart of this householder was disposed to receive our Saviour and his disciples, and to accommodate them with all things needful upon this occasion. Our blessed Saviour had not a lamb of his own, and peradventure no money wherewith to buy one, yet he finds as excellent accommodations in this poor man’s house, as if he had dwelt in Ahad’s ivory palace, and had the provision of Solomon’s table.<\/p>\n

When Christ has a passover to celebrate, he will dispose the heart to a free reception of himself. The room which Christ will enter into, must be a large room, an upper room, furnished and prepared; a large room, is an enlarged heart, enlarged with love and thankfulness; an upper room, is an heart exalted, not puffed up with pride, but lifted up by heavenly-mindedness; a room furnished, is a soul adorned with the graces of the Holy Spirit; into such an heart, and only such, will Christ enter.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

CXVII. <\/p>\n

PREPARATION FOR PASSOVER. <\/p>\n

DISCIPLES CONTEND FOR PRECEDENCE. <\/p>\n

(Bethany to Jerusalem. Thursday afternoon and, after sunset, beginning of Friday.) <\/p>\n

aMATT. XXVI. 17-20; bMARK XIV. 12-17; cLUKE XXII. 7-18, 24-30. <\/p>\n

c7 And the day of unleavened bread came, on which the passover must be sacrificed. [See Exo 12:8), and a room for the feast must be secured.] 13 And he sendeth {csent} Peter and John, btwo of his disciples, csaying, God and make ready for us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we make ready? 10 And he said {bsaith} unto them, Go into the city, and cBehold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth. b14 and wheresoever he shall enter in, say to {c11 And ye shall say unto} the master of the house, {aGo into the city to such a man, and say unto him,} cThe Teacher saith unto thee, aMy time is at hand; I keep the passover at thy house with my disciples. cWhere is the {bmy} guest-chamber, where I shall eat the passover with my disciples? [It was customary for the residents of Jerusalem to open their houses for guests during this feast, and therefore Jesus might have presumed on the hospitality of almost anyone; but the probability is that the man to whom he sent this message was an acquaintance and a friend. It is not improbable that Jesus let Peter and John thus find the place that Judas might not know its whereabouts in time to bring the officers of the Sanhedrin so as to interrupt the feasts which meant so much to him and to his church.] 15 And he will himself show you a large upper room furnished and ready: and there make ready for us. 16 And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. a19 And the disciples did as Jesus appointed them; and they made ready the passover. b17 And a20 Now when even was come, {bwhen it was evening} he cometh with the twelve [The law required that the paschal lamb should be slain “between the evenings.” The Jews reckoned the two evenings as from three o’clock to sunset, and from sunset to nine o’clock, which was the end of the first watch. But [645] Josephus tells us that the lambs were killed from the ninth to the eleventh hours, or between the hours of three and five. It would take some time to dress the lamb and to roast it, so that it must have been about sundown or shortly afterward when Jesus and his disciples sat down to the feast.] c14 And when the hour was come, he sat down, and the apostles with him. 15 And ahe was sitting at meat with the twelve disciples; 21 and che said unto them, With desire I have desired to eat this passover with you before I suffer: 16 for I say unto you, I shall not eat it, until it be fulfilled in the kingdom of God. [Jesus had desired to keep with his disciples this last type which stood so close to the thing typified. It was a feast commemorating a great deliverance from death through the sacrifice of a lamb, and the real sacrifice and deliverance of which it was typical were about to be fulfilled in the unfolding of the kingdom of God.] 17 And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves: 18 for I say unto you, I shall not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. [Luke brings out the parallelism between the passover and the Lord’s supper. Each consisted in eating followed by drinking, and the closeness of the parallel is emphasized by the use of almost the same words with regard to the cup. The passover was typical of the Lord’s suffering before the event, and the Lord’s supper is typical of the same thing after the event.] 24 And there arose also a contention among them, which of them was accounted to be greatest. 25 And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. 26 But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve. 27 For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth. [In sending to secure the room in which [646] the paschal supper was being eaten, Jesus had said, “My time is at hand.” Such expressions were falsely construed by the apostles. They thought that Jesus was about to set up his kingdom, and began at once to contend for the chief places. Jesus rebukes this false ambition in much the same manner as he had previously. See Jam 1:2, Jam 1:3). For the rest of the passage compare the remarks on 2Sa 9:7, 2Sa 19:28), and indicate that the apostles, being about to participate in the Lord’s condemnation and suffering, should in the end share his exaltation and its attendant joys.]<\/p>\n

[FFG 644-647]<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

PREPARATION FOR THE PASSOVER<\/p>\n

Mat 26:17-19; Luk 22:7-13; Mar 14:12-16. It is now Thursday morning, the Passover beginning properly on the following Sabbath; but these two preceding days are occupied in preparation for the great national solemnity. Josephus says it was not uncommon for them to slaughter two hundred and fifty thousand lambs during a single Passover. O what a wonderful symbolization of Calvarys bleeding Lamb! On the first day of unleavened bread, when they were accustomed to slay the Passover, His disciples say to Him, Where do You wish that, having gone, we may prepare that You may eat the Passover? And He sends two of His disciples, and says to them [Peter and John see Luk 22:8], Go ye into the city, and a man carrying a pitcher of water will meet you; follow him. And whithersoever he may go in, say to the landlord that the Teacher says, Where is the guest-chamber, where I may eat the Passover with My disciples? And he will show you a large upper room, furnished, ready; there prepare for us. And His disciples departed, and came into the city, and found as He said to them, and prepared the Passover. They escorted me, during both of my tours in Jerusalem, to a large upper room in the City of David, on the summit of Mount Zion, which they claim to be identical with the one here mentioned, which received imperishable notoriety for the Last Supper, the winding up and abolishment of the Passover, which had been so prominent since that memorable night when they began their exodus out of Egypt, no longer slaves, but a free and independent nation, Jehovah, the God of Abraham, Isaac, and Jacob, having broken every chain; meanwhile its celebrity was augmented by the imperishable memories of the wonderful Pentecost, when the Holy Ghost and fire fell on the disciples, the full-orbed gospel dispensation, under the auspices of entire sanctification, pouring down from heaven like a deluge, converting three thousand, and in a day or two five thousand more, giving a boom to the Church of the Nazarenes which shook the world with the tread of an earthquake, and, glory to God! It is still heaving and quaking.<\/p>\n

Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n

Mar 14:12-16. Preparation for the Last Supper.Mk. regards the last supper as the Passover; contrast Joh 13:29; Joh 18:28; Joh 19:14. In this incident Jesus shows a supernatural knowledge of circumstances as yet unrealised, as in the case of the triumphal entry (Mar 11:1 f.). But is it not possible that here we have some pre-arrangement intended to baffle Judas and the chief priests? The room, at any rate, is ready, furnished with carpets and couches.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Verse 12 <\/p>\n

The feast of unleavened bread was to commemorate the sudden departure of the Israelites from Egypt, when, in the haste and confusion of their flight, they were obliged to use bread prepared without leaven. It commenced on. the day of the passover,–in this case on Friday,–and continued seven days. (Exodus 12:11-43.)<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

THE PASSOVER<\/p>\n

12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? 13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14 And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? 15 And he will shew you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover.<\/p>\n

The apostles knew the Jewish special days and knew that the Lord would want to observe Passover. The text shows the Lord’s respect of the law and the desire to follow it. He was here to fulfill the law, not break it.Two of the disciples were told to go into the city and a man would meet them. Whether the Lord had sent someone to make these arrangements or whether it was a miracle we do not know. Either would fit easily into the text. It is possible that He had sent Judas to make the arrangements and Judas just made a little side trip to the Jewish leaderships meeting place to make another deal.<\/p>\n

My mother was not an artist, but someone gave her a Paint by Number picture of the last supper. When television was boring I would often look at the picture and wonder what it was all about. This was long before I met the Lord. I, in my lost state, knew that there was special significance to the picture other than its artistic value. Even though it was only Paint by Number it was a reproduction of the slightly more famous one and I knew that for someone to paint that scene there must be more significance than the supper aspect. <\/p>\n

This was the last time that the Lord would be alone with the apostles before His arrest, trial death and resurrection. He later spent time in prayer struggling with the knowledge of the coming cross. His emotions must have been quite astir even though He was fully God. <\/p>\n

After spending three years with these men He must have felt alone as He faced his coming troubles. There must have been a heavy piece of excitement as well knowing that He was about to be the lamb led to slaughter for the sins of all mankind. The Passover was a memorial to the angel of death passing over Egypt killing all first born. The Lord had instructed the Jews to put the blood of a lamb over their door so that the Angel would know to pass over that household and spare their firstborn. The blood of that occasion was a picture of the blood of the pure Lamb of God that was shed to save all mankind from death.<\/p>\n

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

14:12 {6} And the first day of unleavened bread, {b} when {c} they killed the {d} passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?<\/p>\n

(6) Christ being made subject to the law for us celebrates the passover according to the law: and in addition by a miracle shows that even though he will immediately suffer in the flesh, that he is yet God.<\/p>\n

(b) That is, upon this day, and at the evening of the same day, which was the beginning of the fifteenth. See Geneva (G) “Mat 26:17”.<\/p>\n

(c) They used to sacrifice.<\/p>\n

(d) That is, spoken thus, by the figure of speech called metonymy, which is commonly used when talking about sacraments, and by the passover is meant the paschal lamb.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

2. Jesus’ sufferings because of desertion 14:12-52<\/span><\/p>\n

The Servant’s sufferings in anticipation of His death continue in this section of the text. They centered around two events, Jesus’ observance of the Passover with His disciples and His agony in the Garden of Gethsemane with His Father.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Jesus’ farewell in the upper room 14:12-26<\/span><\/p>\n

Mark’s account of what happened in the upper room is divisible into three parts: the preparations for the meal, Jesus’ announcement of His betrayal, and His institution of the Lord’s Supper.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Preparations for the Passover meal 14:12-16 (cf. Matthew 26:17-19; Luke 22:7-13)<\/span><\/p>\n

The main feature of this pericope is the unusual method by which Jesus’ directed His disciples.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The Jews commonly referred to the first day of the combined Passover and Unleavened Bread feasts as the feast of Unleavened Bread. [Note: Josephus, Antiquities of . . ., 2:15:1.] <\/span> Mark clarified for his Gentile readers that this was the day the Jews slew the Passover lamb, namely, the fourteenth of Nisan. This would have been Thursday, April 2. Mark could say the Passover was two days away on Wednesday (Mar 14:1) because the Jews ate the Passover lamb between sunset and midnight on the evening of the day they slew the lamb. For the Jews this was two days later since they began each day with sunset. The disciples had to prepare to eat the Passover within Jerusalem (Deu 16:5-6) that very evening.<\/p>\n\n\n\n\n<\/colgroup>\n\n
\n

Wednesday<\/span><\/p>\n<\/td>\n

\n

Thursday<\/span><\/p>\n<\/td>\n

\n

Friday<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n\n\n\n\n\n\n<\/colgroup>\n\n\n
\n

April 1<\/span><\/p>\n<\/td>\n

\n

Midnight<\/p>\n

3:00 a.m.<\/p>\n

6:00 a.m.<\/p>\n

9:00 a.m.<\/p>\n

Noon<\/p>\n

3:00 p.m.<\/p>\n<\/td>\n

\n

April 2<\/span><\/p>\n

The Jews slew their Passover lambs<\/p>\n<\/td>\n

\n

Midnight<\/p>\n

3:00 a.m.<\/p>\n

6:00 a.m.<\/p>\n

9:00 a.m.<\/p>\n

Noon<\/p>\n

3:00 p.m.<\/p>\n<\/td>\n

\n

April 3<\/span><\/p>\n

Jesus was crucified<\/p>\n

Jesus died<\/p>\n<\/td>\n<\/tr>\n

\n

14 Nisan<\/span><\/p>\n<\/td>\n

\n

6:00 p.m.<\/p>\n

9:00 p.m.<\/p>\n<\/td>\n

\n

15 Nisan<\/span><\/p>\n

The Jews ate their Passover lambs<\/p>\n<\/td>\n

\n

6:00 p.m.<\/p>\n

9:00 p.m.<\/p>\n<\/td>\n

\n

16 Nisan<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? 12 16. Preparations for the Last Supper 12. the first day of unleavened bread ] Wednesday in Passion week would seem to have been … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24752","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24752","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24752"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24752\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24752"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24752"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24752"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}