Mark 14:22

22. [3114][3115] omit ὁ Ἰησοῦς. [3116][3117][3118][3119][3120][3121][3122][3123] omit φάγετε, from Mt.

[3114] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[3115] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3116] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911.

[3117] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[3118] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[3119] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[3120] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3121] Codex Regius. 8th cent. An important witness. At Paris. Contains Mark 1:1 to Mark 10:15; Mark 10:30 to Mark 15:1; Mark 15:20 to Mark 16:20, but the shorter ending is inserted between Mark 16:8 and Mark 16:9, showing that the scribe preferred it to the longer one.

[3122] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

[3123] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

22. ἐσθιόντων αὐτῶν. The Evangelist seems to be anxious to make clear that two memorable events of that evening, the disclosure about the presence of a traitor (Mark 14:18), and the Institution of the Eucharist, took place during the meal.

λαβὼν ἄρτον. He took one of the cakes of bread and acted as He did at the feeding of the 5000 (Mark 6:41) and of the 4000 (Mark 8:6), breaking, blessing, and distributing to the disciples. But on this occasion there is no distribution by the disciples to others. That came later, when, in accordance with the Lord’s command (1 Corinthians 11:24-26), the Eucharist became a permanent Christian rite. Syr-Sin. omits λαβών, “as they did eat bread.” We cannot insist that ἄρτος must mean leavened bread, and that therefore the meal cannot have been the Passover. The conclusion is right, but the premise is precarious. It is unlikely that at such a time the disciples would provide leavened bread.

St Paul’s account of the Institution is the earliest; but that of Mk and Mt. is independent of it. Their narrative has some features which are not in his; εὐλογήσας of the bread and εὐχαριστήσας of the cup, Λάβετε of the bread, λαβὼν εὐχαριστήσας ἔδωκεν of the cup, their all drinking of it, the Blood being ἐκχυννόμενον ὑλὲρ πολλῶν, and the declaration οὐ μὴ πίω … τοῦ Θεοῦ. On the other hand, St Paul gives two features which are not in Mk or Mt. He places a considerable interval between the bread (during supper) and the cup (after supper), and he records the important charge τοῦτο ποιεῖτε εἰς τὴν ἐμὴν�. What seems to be the true text of Lk. is silent about both. Five features are in all four narratives; taking bread, thanksgiving or blessing, breaking, “This is My Body,” and the mention of a cup. The first three give us ritual which may be said to be Divinely appointed.

There is probably no difference in meaning between εὐλογήσας (Mark 6:41 of the 5000) and εὐχαριστήσας (Mark 8:6 of the 4000). Both are used of the bread, and refer to the utterance in which Christ blessed God and gave thanks. Both verbs contain the εὖ which appears also in εὐδοκία and εὐαγγέλιον. It is remarkable that there is so little agreement as to the exact words spoken; the exact words are not of supreme importance. It is having the mind of Christ and acting in His spirit that must be secured.

τοῦτό ἐστιν τὸ σῶμά μου. Our Lord’s human Body was present and His Blood had not yet been shed. Therefore all carnal ideas respecting the meaning of these words are excluded. Few words in Scripture have given rise to more controversy. All that it concerns us to know is certain; that those who rightly receive the Eucharist spiritually receive Christ. How this takes place has not been revealed and cannot be explained. Nor is any explanation necessary for right reception. See Hastings’ D.B. art. “Lord’s Supper” and the literature there quoted; also Robertson and Plummer on 1 Corinthians 11:23 f.