Matthew 26:30

Ver. 26-30. Mark relates this with no considerable difference, Mark 14:22; only he saith, they all drank of it, and, shed for many for the remission of sins. Luke saith, our Saviour upon his giving the bread, said, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. Luke 22:24 gives us some further discourses of our Saviour with Peter, and to his disciples; but no other evangelist mentioning them in this place, and Luke no where saying that they were spoken in the guest chamber, I shall not consider them till I come to that chapter in Luke. And as they were eating, that is, while they were yet in the guest chamber, where they had eaten the paschal lamb, (for we must not think that our Saviour interrupted them in their very act of eating the paschal lamb, with these words, and another institution), Jesus took bread; without doubt unleavened bread, for this night there was no other to be found in the house of any Jew, nor yet for seven days which began from the sunset of this night. But it will not from hence follow, that the Lord's supper must be eaten with unleavened bread. For though our Saviour be to be imitated in his actions relating to gospel worship; yet not in such of them which had a plain reference to the Jewish worship, and were there instituted for a special reason, as unleavened bread was, to put them in mind of the haste in which they came out of Egypt. Our Saviour at this time could use no other than unleavened bread, for no other was to be had. And blessed it: he did not only give thanks to God for it, and beg his blessing upon it, which (as we have before observed) was our Saviour's constant practice where he did eat bread, but he set it apart, and consecrated it for a part of his last supper. It seemeth very probable that this is to be understood here in the word blessed it. For although the Jews, and our Saviour, ordinarily used a short prayer and thanksgiving before they did eat meat, thereby showing that they owned God as the Giver of those things, and depended upon him for a blessing upon them, yet we no where read, that they did so during the same meal, as often as they put bread into their mouths. Luke (as we heard before) made a particular mention of our Saviour's blessing the paschal supper. The mentioning of our Saviour's blessing of this bread manifestly leadeth us to a new notion and institution; and the repeating of it again, Matthew 26:27, upon his taking the cup, doth yet further confirm it: That our Saviour's blessing both the one and the other signifieth to us not only his giving thanks to God, and begging of God's blessing, as upon ordinary food, but his sanctifying the one and the other to be used as a new gospel institution, for the remembrance of his death. And brake it, and gave it to the disciples. Whether (as some say) the master of the Jewish feasts was wont, after begging of a blessing, thus to break bread and to give it to all the guests, I cannot tell, I know no scripture we have to assure us of it; certain it is our Saviour brake it, and did give it to his disciples. That he gave it into their mouths, they not touching it with their hands, or that he gave it into every one of their particular hands, the Scripture saith not, nor is it very probable, except we will admit that he changed the posture he was in; for let any judge how probable it is that one sitting upon his legs, leaning or not leaning, (the constant posture they used in eating, whether the paschal supper or any other meals), keeping his posture, could reach it to eleven persons in the same posture, to put it into their several mouths, or give it particularly into every one of their hands; it is therefore more probable, that he put the dish or vessel in which the bread was from him to him that sat next to him, and so it was conveyed from hand to hand till all had taken it, after he had first spoke as followeth. Those who can think otherwise, must presume that our Lord changed his posture, which I am sure is not to be proved from any place of holy writ. And said, Take, eat; this is my body; Luke adds, which is given for you: this do in remembrance of me. Paul puts all together, 1 Corinthians 11:24, only for given he saith broken. What contests have been and yet are betwixt the papists, Lutherans, and Zuinglians (since called Calvinists) about the true sense of those words, This is my body, every one knows. The papists make the sense this; This bread, once consecrated by the priest, is presently turned into the very body and blood of Christ, which every communicant eateth. Hence are their adorations to it, their elevations of it, their carrying it about in solemn processions, &c. The Lutherans, though they see the gross absurdities of this sense, yet say, That the true and real body and blood of Christ, in its true substance, is present with the bread and wine in the sacrament, and eaten by every communicant. Both these opinions agree in this absurdity, that Christ's body now must be no true human body; for we know that all true human bodies are subject to our senses, and so in one place that they cannot at the same time be in another, much less in a thousand or ten thousand places at the same time. But neither the papists nor the Lutherans will hear of any arguments from that head, but stick to the letter of our Saviour's words. The Zuinglians say the meaning is; This signifieth my body. In the same sense as it is said, Christ is the way, a door, a vine, a shepherd; and as it is said of the lamb, Exodus 12:11, It is the Lord's passover: yet they are far from making this ordinance a bare empty sign, but do acknowledge it a sacred institution of Christ in the gospel, in the observation of which he doth vouchsafe his spiritual presence, so as every true believer worthily receiving, doth really and truly partake of the body and blood of Christ, that is, all the benefits of his blessed death and passion, which is undoubtedly all intended by our Saviour in these words: and when he saith, Take, eat, he means no more than that true believers should by the hand of their body take the bread, and with their bodily mouths eat it, and at the same time, by the hand and mouth of faith, receive and apply all the benefits of his blessed death and passion to their souls; and that they should do this in remembrance of him, that is, (as the apostle, 1 Corinthians 11:26, expounds it), showing forth the Lord's death till he come. It followeth, And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. Christ's taking of the cup, and giving of thanks, were actions of the same nature with those which he used with a relation to the bread, of which I spoke before. Let the papists and Lutherans say what they can, here must be two figures acknowledged in these words. The cup here is put for the wine in the cup; and the meaning of these words, this is my blood of the new testament, must be, this wine is the sign of the new covenant. Why they should not as readily acknowledge a figure in those words, This is my body, I cannot understand; the pronoun this, in the Greek, is in the neuter gender, and applicable to the term cup, or to the term blood; but it is most reasonable to interpret it, This cup, that is, the wine in this cup, is the blood of the new covenant, or testament, that is, the blood by which the new covenant is confirmed and established. Thus the blood of the covenant signifieth in several texts, Exodus 24:8 Malachi 9:11 Hebrews 9:20, Hebrews 10:29. Which is shed for many for the remission of sins; to purchase remission of sins; and this lets us know, that by many here cannot be understood all individuals, unless we will say that Christ purchased a remission of sins for many who shall never obtain it, which how he could do, if he died in their stead, suffering the wrath of God due to them for sin, is very hard to understand. But I say unto you, I will not drink henceforth of this fruit of the vine. I observed before, that Luke puts these words before the institution of the supper, and some think that they properly belong to that place; but I understand no reason for it, Matthew and Mark both placing it here; nor doth it seem probable, that after these words our Saviour should presently drink of it in the institution of his supper. Some here object our Saviour's drinking after his resurrection; but besides that, it cannot be proved that he drank any wine; neither did he otherwise eat or drink at all, but to show that he was indeed risen, for he hungered and thirsted no more after his resurrection. Or else by this phrase our Saviour only meant, I will no more participate in this ordinance with you. Until that day when I drink it new with you in my Father's kingdom, that is, in heaven. Some will say, Shall there then be drinking of wine in heaven? Answer. No; neither doth the particle until signify any such thing. But the joys and pleasures of heaven are often metaphorically set out under the notion of sitting down to banquet, Matthew 8:11, supping, Revelation 3:20, eating and drinking, Luke 22:30. Our Saviour calls this new wine, to signify that he did not by it mean such wine as men drink here: I will not henceforth drink of the fruit of the vine, but both you and I, in my Father's glory, shall be satisfied with rivers of pleasures, which shall be far sweeter, and more excellent, than that which is but the juice of the grape, and the fruit of the vine. And when they had sung an hymn, they went out into the Mount of Olives. That the Jews were wont to close their passover supper with singing a hymn I do not doubt; nor that they had some particular psalms or hymns which they used at that time to sing: but whether it were any of these that our Saviour at this time praised God with I cannot tell, much less whether he designed this praising of God with particular relation to the paschal supper, or his supper, which he had now instituted, or both. The inquiries after these things are but insignificant curiosities, fit for such as have more mind to look into the skirts of holy writ, than to find out of it what may be of profit and advantage to them. Our Saviour doubtless intended by this to instruct us, that the ordinance of his supper is a eucharistical service, wherein our souls are most highly concerned to give thanks unto God; and as singing is an external action which God hath appointed to express the inward joy and thankfulness of our hearts, so it is very proper to be used at that holy institution. They went out into the Mount of Olives. Our Lord knew that his time was now come when he must be actually delivered into the hands of his enemies. That he might not therefore cause any disturbance either to the master of the family wherein he was, or to the city, though it was now midnight, he goeth out of the city (the gates being either open, because of the multitude of people, very late, or else easily opened to him) to the Mount of Olives; a mountain in the way betwixt Jerusalem and Bethany, so called, as is thought, from the multitude of olive trees growing upon and about it. The evangelist as yet mentions nothing of Judas, who now was gone to plot his work, and will anon return to accomplish it. In the mean time let us follow our Saviour, attending to his discourses and actions.