to them saying, Drink ye all of it: Mark xiv. 23. And they all drank of it (Luke, saying). Matt. xxvi. 28. * For this is my blood of the New Testament, (Luke, this cup is the New Testament in my blood which is shed for you) which is shed for many for the remission of sins. As the words, this is my body, signifies this is the representation of my body, so the words, this is my blood of the new covenant, must signify, this is the representation of my blood of the new covenant, and by the same rule, that difficult expression, used 1 Cor. xi. 27. " guilty of the body and blood of the Lord," undoubtedly signifies, guilty of profaning or abusing the representation of the body and blood of the Lord. Wherefore Christ's meaning in the passage before us was this: All of you, and all my disciples in all ages, must drink of this cup, because it represents my blood, shed for the remission of mens sins; my blood in which the new covenant between God and man is ratified, my blood therefore of the new covenant; so that this institution exhibits to your joyful meditation the grand foundation of mens hopes, and perpetuates the memory of the same to the end of the world. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, (Mark, I will drink no more of the fruit of the vine) until that day when † I drink it new with you in my Father's kingdom (Mark, till I drink it new in the kingdom of God). He had made the same declaration concerning the passover-cup, Luke xxii. 18. § 127. Hence we gather: his meaning upon the whole to have been this, that he would neither partake of the passover, nor of the sacrament, till (see. on Luke xxii. 16. § 127.) he had the satisfaction to see the things signified by these institutions, fulfilled in the gospel-dispensation, which therefore was nigh at hand. Or we may interpret the words in a more general sense, thus: that he would not partake of any joy till he rejoiced with them in the communications of the Holy Spirit, which were to be bestowed plentifully on them as soon as the gospel-dispensation began. Others however understand them of heaven, which, properly speaking, is the Father's kingdom."

Our Lord was now deeply affected with his own thoughts, for he uttered some of the things twice that lay heaviest upon his spirit, as persons in great concern are wont to do; particularly after delivering the sacramental cup, and telling them that his blood

Ver. 23. For this is my blood of the New Testament, &c.] These words of institution relative to the cup, shew that it is a primary end of this ser., vice to bring to the devout remeinbrance of Christians, the death of their Master, as the foundation of the remission of their sins, and, in short, the whole mer y of the new covenant as lo taded on the shedding of his blood. Therefore they err who make the keeping up of the memory of Christ's death in the world as a simple fact, the only end of the Lord's supper.

Matt. 29. I drink it new.] See on John xiii. 34. p. 694. where it is proved that the word new applied to a subject, often signifies in Scripture excellency and truth, consequently the substance represented by any emblematical shadow.

blood was shed for them, he mentioned the treachery of Judas a second time. Luke xxii. 21. But behold, the hand of him that betrayeth me, is with me on the table. 22. And truly the Son of man goeth, as it was determined; but woe unto that man by whom he is betrayed. See on Matt. xxvi. 24. § 128. This second declaration came in very properly after the institution of the sacrament, which exhibits the highest instance of Christ's love to mankind; his dying to obtain the remission of their sins. For it shewed that the person who could deliberately do so great an injury to so kind a friend, must have been a monster, the foulness of whose ingratitude cannot be reached by the force of language. 23. And they began to enquire, they began to dispute, among themselves, which of them it was that should do this thing. Some of the disciples, peculiarly struck with horror at the thought of Judas' treachery, rebuked him, by asking with surprise, how he could be so base as to betray his Master. This accusation, no doubt, Judas repelled, by impudently denying the crime. Nevertheless, consciousness of guilt giving edge to the reproaches of his brethren, and to every circumstance of the affair, he could not avoid being in a great passion. Accordingly we are told that he immediately left the company, going away in all probability exceedingly displeased, as thinking himself insulted and affronted. And because this happened soon after Jesus had put the morsel into his mouth, nothing intervening but the institution of the sacrament, and the dispute of the disciples with Judas, both which may have been over in less than a quarter of an hour, John, who has omitted the institution of the sacrament and the dispute, connects the two thus: John xiii. 30. He then having received the sop, went immediately out; and it was night: vêtwg skydder, went cut soon; so the word signifies, 3 John, ver. 14. Thus the seemingly inconsistent accounts given by the evangelists, of the

manner

Luke 23. And they began to inquire among themselves which of them it qas, &c.] Matthew and Mark expressly affirm, that Jesus plainly pointed out Judas as the traitor, before the institution of the sacrament. Here Luke says, that after the institution of the sacrament, the disciples inquired among themselves avhich of them it was that should do this thing. But the difficulty may be removed by correcting the translation of Luke thus, nggarto cunlar, they began to dispute (so the word outer signifies, Mark vii. 11. ix. 16. Luke xxiv. 15.) which of them it was that should do this thing. For when Judas was marked out a second time, by our Lord's desiring the other disciples to behold the hand of the traitor that was with him on the table, (Luke 22.) it is natural to think the rest would up raid him with his wickedness; and, considering his impudence, it is highly probable that he would flatly deny it. But they urging their Master's re peated declarations, and he insisting on his detestation of such a crime, alleged that some of their hands had been on the table when Jesus last spake. and impudently charged them with the black design, which indeed was harboured no where but in his own breast. Thus the dispute among the disciples, mentioned by Luke, might easily have happened, notwithstanding our Lord had immediately before that pointed out Judas as the traitor.

manner in which Jesus discovered Judas' treachery, are easily reconciled. For the several branches of those accounts placed in the relative order above-mentioned, and taken with the circumstances which I have ventured to supply, and which are all natural, do exactly correspond with each other, and give us a full view of the affair, without the least alteration made in the particular order observed by any one of the evangelists in his narration.

CXXX. The disciples contend about the chief posts a third time. See 74, 106. The promise of the thrones is made to § them the second time. Sec 195. Jesus the first time foretels that Peter would deny him. See § 131. Luke xxii. 24,-38. John xiii. 31,38.

OUR Lord's sufferings were now at hand, Judas being gone out for a band of soldiers to apprehend him. After he was departed, Jesus took occasion to meditate upon the glory that would accrue both to himself and to God from those sufferings, and spake of it to his disciples. John xiii. 31. Therefore then he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. Moreover, he told them, that having already done great honour to God by the past actions of his life, and being about to honour him yet farther by his sufferings and death, which would display his perfections, particularly his infinite love to men, in the most astonishing and amiable light, he was, in his turn, to receive glory from God: meaning that in his human nature he was to be exalted next to God in dignity and power, and that his mission from God was immediately to be supported by irrefragable attestations. 32. If God be glorified (es bios Edoğαoon, seeing God is glorified) in him, God shall also glorify him in himself, and shall straightway glorify him. But the disciples imagining that he spake of the glory of a temporal kingdom, had their ambition fired afresh, and began to dispute with as much keenness as ever, which of them should be the greatest in that kingdom. Luke xxii. 24. And there was also a strife among them, which of them should be accounted the greatest. This contention Jesus composed by the arguments he had made use of for the same end formerly, 106. 25. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them, are called benefactors: among the Gentiles they are reckoned the greatest men who have the greatest power, and who exercise it in the most absolute manner. Such, however, have at times affected the pompous title of Benefactors (Evegyens, a sirname which some of the kings of Egypt and Syria assumed) and thereby have tacitly acknowledged that true greatness consists in goodness. But your greatness shall not be like theirs; shall not consist in the unlimitedness of tyrannical

power,

power, though it should be joined with an affectation of titles which denote qualities truly honourable. Whosoever desires to be great or chief among you, let him be so by his humility, and by his serviceableness to the rest, in imitation of me your Master, whose greatness consists in this, that I am become the servant of you all. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger: According to the manners of the Jews, the aged expected great service and submission from the young and he that is chief, as he that doth serve. 27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. These words may no doubt have a respect to the whole of Christ's life; yet they seem to refer more particularly to his having washed their feet a little before this, as John informs us, xiii. 14. Farther he told them, that because they had continued with him in his temptations, he would bestow upon them such a kingdom as his Father had appointed unto him. 28. Ye are they which have continued with me in my temptations. 29. And I appoint unto you a kingdom, as my Father hath appointed unts me: 30. That ye may eat and drink at my table in my kingdom, and sit on thrones, judging the tauelve tribes of Israel. See on Matt. xix. 28. § 105. At the same time, to check their ambition, and lead them to form a just notion of his kingdom, he told them that he was soon to leave them, and that whither he was going they could not follow him at that time; for which cause, instead of contending with one another about which of them should be the greatest, they would do well to be united among themselves by the happy bond of love. John xiii. 33. Little children, yet a little while I am with Ye shall seek me; as I said unto the Jews, Whither I go ye cannot come; (see on ver. 36.) so now I say unto you. John xiii. 34. * A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35. By this shall all men know that ye are my disciples, if ye have love one to another.

you.

and

By

John 34. A new commandment, &c.] He called this a new commandment, not because mutual love had never been enjoined on mankind before, but because it was a precept of peculiar excellency; for the word new in the Hebrew language denotes excellency and truth, as appears from Psalm xxxiii. 3..Mark i. 27. Rev. ii. 17. And the reason of the idiom seems to have been, that novelty oftentimes has the same effect upon the mind with excellency, rendering an object acceptable, and raising admi ration. He called this a new commandment also, because they were to exercise it under a new relation, according to a new measure, and from new motives. They were to love one another in the relation of his disciples, and with that degree of love which he had shewed to them, for they were to lay down their lives for the brethren, 1 John iii. 16. Withal they were to love from the consideration of his love, and in order to prove them. selves his genuine disciples, by the warmth of their mutual affection. Sce ver. 35. supra.

By loving one another sincerely and fervently, ye shall prove yourselves my disciples to the conviction of mankind, who cannot but be sensible that love is a distinguishing feature in my cha

racter.

This excellent morality, however, did not make so great an impression on Peter, as the words which Jesus had spoken concerning his going away to a place where his disciples could not. come. He therefore replied by asking whither he was going. John xiii. 36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now; but thou shalt follow me afterwards. Thou art too weak at present to follow me in my sufferings; but thou shalt be enabled to do it afterwards. Farther, to make his disciples. humble, and watchful, and kindly affectionated one towards another, he assured them that Satan was seeking to destroy them all by his temptations. Luke xxii. 31. And the Lord said, Simon, Simon, behold Satan hath desired to have you, (vus, you my apostles) that he may sift you as wheat. 32. But I have prayed for thee (in particular) that thy faith fail not; and when thou art converted, (seges, hast returned back to thy duty) strengthen thy brethren; by setting them an example of eminent faith and fortitude. But Peter was much offended that Jesus should have singled him out as the weakest; for so he interpreted his praying for him in particular. And supposing that he had mentioned Satan's seeking to winnow him, as the thing that would hinder him from following, he replied, Why cannot I follow thee now? Is there any road more terrible than the dark valley of the shadow of death? yet through these black and gloomy shades I am willing to accompany thee this moment. John xiii. 37. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. (Luke, I am ready to go with thee both unto prison and to death.) 38. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, the cock shall not crow, till thou hast denied me thrice, (Luke, before that thou shalt thrice deny that thou knowest me.) Notwithstanding thy pretended affection and fortitude, a few hours shall not pass till, in great consternation at the dangers with which I and my disciples shall be threatened, thou shalt basely deny three several times that thou art my disciple. Peter therefore had no reason to be elated, though on a former occasion he

John 36. Thou canst not follow me norv.] From this we gather that the declaration, ver. 33. Whither I go ye cannot come, is one of those general propositions, who cof there are many in Scripture, which were spoken with a limitation not 'expressed. Here we are directed to add the limitation thus, Whither I go ye cannot come Now. For they were all equally with Peter to follow Jesus afterwards, by suffering a violent death. Sce more examples of this kind of expression, Luke xiv. 12, 13. John v. 54. 34, 45. vi. 17. xi, 25, 26.