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'And he took the cup.' That is, the cup of wine which they used at the feast of the passover, called the cup of Hailel, or praise, because they commenced then repeating the psalms with which they closed the passover. See ver. 30. This cup, Luke says, he took after supper. That is, after they had finished the ordinary celebration of eating the passover. The bread was taken while they were eating, the cup after they had done eating. 'And gave thanks.' See on ver. 26. 'Drink ye all of it.' That is, all of you, disciples, drink of it.

28 For this is my blood of the new testament, which is shed for many for the remission of sins.

'For this is my blood.' This represents my blood; as the bread did his body. Luke and Paul vary the expression, adding what Matthew and Mark have omitted. This cup is the new testament in my blood. The phrase 'new testament,' should have been rendered 'new covenant,' referring to the covenant or compact that God was about to make with men through a Redeemer. The old covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Ex. xxiv. 8. In allusion to that, Jesus says, 'this cup is the new covenant in my blood ;' that is, ratified, or sealed and sanctioned by my blood. Anciently, covenants or contracts were ratified by slaying an animal, by the shedding of its blood; imprecating similar vengeance if either party failed in the compact. Which is shed for many for the remission of sins.' In order that sins may be remitted or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin, because it is the life of Jesus; the blood being used by the sacred writers as representing life itself, or as containing the elements of life, Gen. ix. 4. Lev. xvii. 14. When, therefore, Jesus says his blood was shed for many, it is the same as saying that his life was given for many. His life was given for sinners as their substitute. By his death on the cross, the death or punishment due to all believers is removed, and their souls are saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honour and stability of his government, would be as secure in saving them in this manner, as if the suffering were inflicted on them personally in hell. That he died in the stead or place of sinners, is abundantly clear from the following passages of scripture, John i. 29. Eph. v. 2. Heb. vii. 27. 1 John i. 2; iv. 10. Îsa. liii. 10. Rom. viii. 32. 2 Cor. v. 15.

29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

That is, the observance of the passover, and of the rites shadowing forth future things, here end. I am about to die. The design of all these types and shadows is about to be accomplished. Hereafter we will partake together of the thing represented by these types and ceremonial observances; the blessings and triumphs of redemption. Fruit of the vine.' Wine, the fruit or produce of the vine, made of the grapes of the vine. Until that day. The time when they should be received to heaven. 'When I drink it new with you.' Not that he would partake with them of literal wine there, but of the thing represented by it. The kingdom of heaven is often represented under the image of a feast. It means, here, that he will partake of joy with them in heaven; that they will share together the honours and happiness of the heavenly world. 'New.' In a new manner; or, perhaps, afresh. In my Father's kingdom.' In heaven.

30 And when they had sung an hymn, they went out into the mount of Olives.

The passover was observed by the Jews by singing or chanting the 113th, 114th, 115th, 116th, 117th, and 118th psalms. 'Mount of Olives, see note, Matt. xxi. 1.

31 Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad.

Jesus foretells the fall of Peter. This is also recorded in Mark xiv. 27-31. Luke xxii. 31-34. John xiii. 36-38. 'Then said Jesus unto them,' &c. The occasion of his saying this was, Peter's bold affirmation that he was ready to die with Christ, John xiii. 36. All ye shall be offended because of me.' See note, Matt. v. 29. It means, here, you will all stumble at my being taken, abused, and set at naught; will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples. 'For it is written,' &c. See Zech. xiii. 7. This is affirmed here to have reference to the Saviour, and to be fulfilled in him. 'I will smite.' This is the language of God the Father. 'I will smite,' means either that I will give him up to be smitten, compare Ex. iv. 21. with viii. 15, &c., or that I will do it myself. Both of these things were done. God gave him up to the Jews and Romans, and left him to suffer deep and awful sorrows, to bear the burden of the world's atonement alone. See Mark xv. 34. 'The shepherd. The Lord Jesus, the shepherd of his people, John x. 11. 14. The sheep.' This means here particularly the apostles. It also refers sometimes to all the followers of Jesus, the friends of God, John x. 16. Psa. c. 3. 'Shall be scattered abroad.

This refers to their fleeing, and was fulfilled in that. See verse 56 of this chapter.

32 But after I am risen again, I will go before you into Galilee.

He did not mean that he would not first appear to some of them, but that he would meet them all in Galilee. This was done. See Mark xvi. 7. Matt. xxviii. 16. 'Galilee.' See note, Matt. ii. 22.

33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration evinced too much reliance on his own strength, and ignorance of himself, and of the trials which he was soon to pass through. And it most impressively teaches us, that all promises to adhere to Jesus should be made relying on him for aid; that we little know how feeble we are, till we are tried; that christians may be left to great and disgraceful sins, to show them their weakness. See note on Luke xxii. 31-33.

34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

'This night. It was in the evening when this was spoken, after the observance of the passover, and we may suppose at about nine o'clock. 'Before the cock crow.' Mark and Luke add, before the cock crow twice. The cock is accustomed to crow twice, once at midnight, and once in the morning, at break of day. See Mark xiii. 35. The latter was the time familiarly known as the cock-crowing, and of this Matthew and John speak, without referring to the other. Mark and Luke refer to the other, speak of the second crowing, and mean the same time; so that there is no contradiction between them. 'Deny me thrice.' That is, as Luke adds, deny that thou knowest me. See ver. 74.

35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all

the disciples.

'Will not deny thee.' Will not deny my connexion with thee, or that I knew thee.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

The account of Jesus' agony in Gethsemane is also recorded in Mark xiv. 32-42. Luke xxii. 39-46. John xviii. 1.

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the institution of the supper, in the early part of the night, he went out to the mount of Olives. In his way he passed over the brook Cedron, John xviii. 1, which bounded Jerusalem on the south-east. To a place.' John calls this a garden. This garden was evidently on the western side of the mount of Olives, a short distance from Jerusalem, and commanding a full view of the city. The word here means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, a proper place of refreshment in a hot climate, and of retirement from the adjacent city.

Luke says, he went as he was wont, that is, accustomed, to the mount of Olives. Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer; thus enforcing by his example what he had so often done by his precepts, the duty of retiring from the noise and bustle of the world to hold communion with God. 6 Gethsemane.' This word is made up of two Hebrew words, signifying an olive press, or a press to make olive oil, given to it probably because the place was filled with olives. Sit ye here.' That is, in one part of the garden, to which they first came. While I go and pray yonder.' That is, at the distance of a stone's cast, Luke xxii. 41. Luke adds, that when he came to the garden, he charged them to pray that they might not enter into temptation; that is, into scenes and dangers that would tempt them to deny him.

37 And he took with him Peter, and the two sons of Zebedee, and began to be sorrowful and very heavy.

That is, James and John, Matt. x. 2. On two other occasions he had favoured these disciples in a particular manner, suffering them to go with him to witness his power and glory, namely, at the healing of the ruler's daughter, Luke viii. 51, and at his transfiguration on the mount, Matt. xvii. 1. Very heavy.' The word in the original is much stronger than the one translated 'sorrowful: it means, to be pressed down, or overwhelmed with great anguish. This was produced, doubtless, by the foresight of his great sufferings on the cross, in making an atonement for the sins of men.

38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

'Even unto death.' This denotes extreme sorrow and agony. The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are, therefore, put for extreme and indescribable suffering. 'Tarry ye here.' Remain here. 'And watch with me.' The word rendered 'watch,' here implies to sympathize

with him; to unite with him in seeking Divine support; and to prepare themselves for approaching dangers.

39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

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'And he went a little further.' That is, at the distance that a man could conveniently cast a stone. (Luke.) Fell on his face.' Luke says, 'he kneeled down.' He did both. He first kneeled, and then in the fervency of his prayer, and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish, and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness. See Num. xvi. 22. 2 Chron. xx. 18. Neh. viii. 6. If it be possible.' There is no doubt that if it had been possible, it would have been done; and the fact that these sufferings were not removed, that the Saviour went forward and bore them without mitigation, shows that it was not consistent with the justice of God, and with the welfare of the universe, that men should be saved without the awful sufferings of such an atonement. Let this cup.' These bitter sufferings. The word 'cup' is often used in this sense. See note on Matt. xx. 22. Not as I will, but as thou wilt.' As Jesus was man as well as God, he was deeply affected in view of these deep sorrows. When he speaks of his will, he denotes what human nature, in view of such great sufferings, would desire. Yet he chose rather that the high purpose of God should be done, rather than that it should be abandoned, and regard be shown to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Saviour, also, in such seasons, we should, we must, submit cheerfully to the will of God-in confidence that, in all these trials, he is wise, and merciful, and good.

40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

And findeth them asleep.' We are apt to suppose that this was proof of wonderful stupidity, and indifference to their Lord's sufferings. The truth is, however, that it was just the reverse. Luke has added, that he found them sleeping for sorrow. That is, on account of their sorrow: their grief was so great, that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of sorrow. Saith unto Peter,' &c. This reproof was administered to Peter particularly, on account of his warm professions, his rash zeal, and his

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