JESUS' LAST SUPPER WITH HIS DISCIPLES fourteenth of Nisan, the Friday evening on which the Passover was inaugurated by the slaying of the paschal lamb. Here many hold that the Marcan account has been influenced by the later tendency which grew into the custom of commemorating this event at the same time as the Jewish Passover. This close association of the Lord's supper and the Passover was of great practical value to the early church, for many Jewish Christians were still inclined to observe the Jewish festival. The Fourth Gospel is, beyond reasonable doubt, right in stating that Jesus' last supper with his disciples was observed on the Thursday before the Passover feast (so John 131, 29 1828 1914, 31). Even the Marcan narrative records the fact that the Jewish high priests, unprincipled though they were, would not countenance a crucifixion on the Passover day. The detailed directions and the secrecy which Jesus observed in regard to the place where he was to eat the last supper with his disciples was in perfect keeping with the caution which he had constantly observed since his arrival at Jerusalem. Apparently he did not reveal the place, even to his most intimate disciples, until the last moment. Christian tradition, perhaps rightly, associates it with the home of Mary, the mother of John Mark. If so, this fact explains the unusually detailed character of the narrative at this point. Judas was among the Twelve, and Jesus may well have hoped that his presence there and the later words of warning might possibly deter him from his treacherous purpose. Paul, in his first letter to the Corinthians (1123-25) has given the oldest account of this last supper. He doubtless tells it as he heard it from the lips of the apostles. The details correspond to the Kiddush, or Ritual of Prayer, that was observed by the pious Jewish families on the night preceding the Passover. It included a preliminary prayer, followed by the formal breaking of the bread, and the blessing and distribution of a cup of wine by the head of the household. In the early church the breaking of the bread and the pouring out of wine were more significant than eating the bread or drinking the wine. In Paul's early record the memorial element is the most prominent. As has been truly said, it was "not a sacrament, but an example and parable." It stood for all that Jesus was and taught: his friendship, his teachings, his deeds of healing, his ideals, and his self-sacrifice. His purpose was to keep these vividly before the minds of his disciples. It illustrates the methods of the great Teacher. There is no clear evidence that he intended it to be observed, as it later fittingly was by the church, as an institution. In fact, Jesus purposely avoided establishing institutions or laying down laws that might prevent the natural adaptation and application of the principles which he set forth. Bread and wine were the two most common articles of food with the people of Palestine. Necessity compelled them to partake of them each day. By this constantly recurring act Jesus sought to keep ever vividly before the minds of his followers their fellowship with him and all that it meant to them. It was also the reminder of the covenant, which bound them together closer than the bonds of blood-kinship and of that new personal relation which Jesus had sought to establish between each of his followers and their common Father. The figure of the new covenant in the heart of the individual was probably drawn from the memorable words of Jeremiah (3131-34): Behold the days are coming, is Jehovah's oracle, That I will make a new covenant with the house of Israel. Not like the covenant which I made with their fathers, In the days that I took them by the hand to bring them out of the land of Egypt My covenant which they themselves broke, and I was displeased with them, But this is the covenant which I will make with the house of Israel: I will put my teaching on their breast, and on their heart will I write it; For they shall all know me, from the least of them to the greatest; It well describes the work of the great Teacher, who, as the result of his life and teaching, set aside the old, imperfect covenant between Jehovah and the nation by proclaiming the possibilities and the conditions of that new covenant between God and every human child, whatever be his race and position in life. In its historical content, therefore, the institution of the Lord's supper suggests, not defeat and gloom, but heroic, self-sacrificing friendship and a joyous, complete faith in God which human injustice and sin could not daunt. VI. Jesus' Farewell Words to His Disciples. Mark, who appears to have heightened the predictive element in Jesus' discourses JESUS' FAREWELL WORDS TO HIS DISCIPLES during these closing days, records the prediction that not only Peter would deny him, but that the other disciples would fall away (lit., would cause to stumble). Their defection was regarded as a fulfilment of the prophecy of Zechariah 137: "I will smite the shepherd and the sheep shall be scattered abroad." Mark also adds the promise, "After I arise, I will go before you into Galilee," which anticipates the resurrection appearances beside the Sea of Galilee. The corresponding passage in Luke 2228-38 evidently represents an independent source. Luke is followed by the Fourth Gospel. Matthew holds to the Marcan version of Jesus' farewell words, which are uttered during the walk across the Kidron Valley rather than during the last supper, as in Luke and John. The Lucan version seeks to palliate Peter's sin of desertion, and says nothing about that of the other disciples; but it reveals the depth of affection which bound Jesus to them and that divine enthusiasm and humanity which drew men to him: "You are the men who have remained with me throughout my trials." The promise that they should "sit upon twelve thrones, governing the twelve tribes of Israel," voices the hope and belief of the later church. The words, which on their surface seem to contain the command that henceforth they should resort to the sword, may well be original, for this is the simplest explanation of why they have been preserved. If so, they must be interpreted figuratively, not literally. It was Jesus' dramatic, hyperbolic way of announcing to his disciples the peril and stress that were imminent. The reference to the ideal of the suffering servant in Isaiah 5312, “He was reckoned among the wicked," is equally significant, for it again suggests how prominent at this time in the mind of the Master was this noblest and divinest of the Old Testament messianic ideals. With these marvellous proofs of Jesus' solicitude for his disciples and of his complete devotion to the task intrusted to him, he and the eleven went forth to their usual place of concealment on the Mount of Olives, while Judas apparently slipped away in the darkness to give the fatal signal to the high priest. 1. The strug gle and vic tory in sem ane 1432-36, Matt. 2239-42) § CXLII. JESUS' ARREST AND TRIAL And Jesus and his disciples come to a place called GethSemane. And he says to his disciples, Sit here while I pray. And he takes with him Peter and James and John. Geth- And he began to be appalled and greatly troubled. And he says to them, My soul is very sorrowful, even to death; (Mark stay here and watch. Then going forward a little, he fell cf. on the ground and prayed that, if it were possible, the hour 2636-39 might pass away from him. And he kept saying, Abba Luke Father! All things are possible to thee; remove this cup from me. Yet not what I will, but what thou wilt. Then he comes and finds them sleeping. And he says to Peter, Simon, art thou asleep? Hadst thou not strength to watch one hour? Watch and pray, lest you enter into and his temptation. The spirit indeed is eager, but the flesh is weak. Then he went away again and prayed, saying the same words. And once again he came and found them (Mark sleeping, for their eyes were very heavy; and they did not 1437-42, know how to answer him. And he comes the third time cf. Matt. and says to them, Sleep on now and rest! It is enough. Luke The hour has come; behold, the Son of man is betrayed 2243-46) into the hands of sinners. Arise, let us be going. Behold, the betrayer is near. 2. The ago nized Mas ter sleep ing dis ciples 2640-46 3. Jesus' arrest 1443-52, Matt. Luke 2247-53) And immediately, while he was still speaking, Judas, one of the Twelve, came, together with a crowd, with swords and (Mark clubs, from the high priests and the scribes and the elders. cf. Now the betrayer had given them a signal, saying, Him whom I kiss, that is he. Seize him and lead him away safely. So on coming, he immediately goes and says to him, Rabbi, and kissed him. And they laid hands on him and seized him. But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear. And Jesus spoke up and said to them, Did you come out as against a robber, with swords and clubs to arrest me. I was daily in the temple with you, teaching, and you did not seize me. But it is in order that the scriptures may be fulfilled. Then they all left him alone and fled. But a certain young man accompanied him, with a linen cloth thrown JESUS' ARREST AND TRIAL around him, over his naked body. And they seized him; but leaving the linen cloth, he fled naked. Master cf. 1453a, Matt. of the guards (Luke Now after arresting Jesus, they took him and brought 4. him to the house of the high priest. But Peter followed at denial a distance. And when they had kindled a fire in the middle of his of the court yard and had sat down together, Peter sat down (Luke among them. Now a certain maid servant seeing him 2254-62, seated by the firelight, looked steadily at him and said, This Mark man also was with him. But he denied, saying, Woman, 66-72 I do not know him. Then shortly after, another person saw 2657. him and said, You also are one of them. But Peter said, 69-76) Man, I am not. After about an hour had passed, another man confidently declared, Certainly this man also was with him. And it must be so, for he is a Galilean. But Peter said, Man, I do not know what you are talking about. Then instantly, while he was still speaking, the cock crowed. And the Lord turned and looked upon Peter. Then Peter remembered the statement, how he had said to him, Be- 5. The fore the cock crows this day, thou shalt deny me three insults times. And he went out and wept bitterly. And all the men who kept guard over Jesus kept mock- 2263-66, ing him and beating him. And after blindfolding him, they a kept asking him questions. Prophesy, who is it that struck thee? And many other insulting things they said to him. As soon as it was day, the assembly of the elders of the 6 people was gathered together, both high priests and scribes, ination and they led him away to their council, saying, If thou art the the Christ, tell us. He said to them, You will not believe, if I high tell you, nor will you answer, if I ask. But from this time (Luke the Son of man shall be seated at the right hand of God's power. And they all said to him, Art thou then the Son of Mark God? And he said to them, You say that I am. So they said, But what further need have we of evidence? have heard it ourselves from his own lips. Then the whole company of them rose up and led him to Pilate. And they began to accuse him, saying, We found this man perverting our nation, forbidding people to give tribute to Cæsar and saying that he himself is Christ the Mark king. But Pilate asked him, saying, Art thou the King of Matt. the Jews. And he said to him in reply, Thou sayest. So 271,2, For we Mark 1465 Matt. 2667, 68) Exam before priests 2269-71, 1453b-64 Matt. 2657b 7. His acquit tal by Pilate (Luke 231-7, cf. 151-5 11-14) |