The kind intention evidently was to reach the heart of the one without attracting the attention of the rest. For there must have been a studied avoidance of any look or gesture that would have marked the traitor. This is manifest from the way in which the sad announcement is received. It comes, in fact, to all the eleven as a summons to great searchings of heart, a fitting preparation (1 Cor. xi. 28) for the new and sacred service to which they are soon to be invited; and truly there could have been no better sign than the pa.s.sing from lip to lip, from heart to heart, of the anxious question, "Lord, is it I?"

The remembrance of the strife at the beginning of the feast was too recent, the tone of the Master's voice too penetrating, the glance of His eye too searching, to make self-confidence possible to them at that particular moment. Even the heart of the confident Peter seems to have been searched and humbled under that scrutinising look. If only he had retained the same spirit, what humiliation would have been spared him!

There was one who did not take up the question; but the others were all so occupied with self-scrutiny that no one seems to have observed his silence, and Jesus forbears to call attention to it. He will give him another opportunity to confess and repent, for so we understand the pathetic words which follow: "He that dippeth his hand with Me in the dish, the same shall betray Me." This was no mere outward sign for the purpose of denoting the traitor. It was a wail of sorrow, an echo of the old lament of the Psalmist: "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me." How could the heart even of Judas resist so tender an appeal?

We shall understand the situation better if we suppose what is more than probable,[28] that he was sitting very near to Jesus, perhaps next to Him on the one side, as John certainly was on the other. We cannot suppose, from what we know of the customs of the East, that Judas was the only one dipping with Him in the dish; nor would he be the only one to whom "the sop" was given. But if his position was as we have supposed, there was something in the vague words our Saviour used which tended to the singling of him out, and, though not the only one, he would naturally be the first to whom the sop was given, which would be a sufficient sign to John, who alone was taken into confidence at the time (see John xiii. 25, 26), without attracting in any special way the attention of the rest. Both in the words and in the action, then, we recognise the Saviour's yearning over His lost disciple, as He makes a last attempt to melt his obdurate heart.

The same spirit is manifest in the words which follow. The thought of consequences to Himself gives Him no concern; "the Son of man goeth, even as it is written of Him;" it is the awful abyss into which His disciple is plunging that fills His soul with horror: "but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born." O Judas! Thy treachery is indeed a link in the chain of events by which the divine purpose is fulfilled; but it was not necessary that so it should be. In some other way the counsel of the Lord would have been accomplished, if thou hadst yielded to that last appeal. It was necessary that the Son of man should suffer and die for the world's sin, but there was nothing to compel thee to have thy hand in it.

At last Judas speaks; but in no spirit of repentance. He takes up, it is true, the question of the rest, but not in sincerity--only driven to it as the last refuge of hypocrisy. Moreover, he asks it in so low a tone, that neither it nor the answer to it appears to have been noticed by the general company (see John xiii. 29). And that there is no inclining of the heart to his Lord appears perhaps in the use of the formal t.i.tle Rabbi, retained in the Revised Version: "Is it I, Rabbi?" Had he repented even at this late hour--had he thrown himself, humbled and contrite, at the Saviour's feet, with the question "Lord, is it I?" struggling to find utterance, or better still, the heart-broken confession "Lord, it is I"--it would not yet have been too late. He Who never turned a penitent away would have received even Judas back again and forgiven all his sin; and in lowliness of heart the repentant disciple might have received at his Master's hands the symbols of that infinite sacrifice which was sufficient even for such as he. But his conscience is seared as with a hot iron, his heart is hard as the nether millstone, and accordingly without a word of confession, actually taking "the sop" without a sign even of shame, he gave himself up finally to the spirit of evil, and went immediately out--"_and it was night_" (see John xiii. 30). There remain now around the Master none but true disciples.

2. The Pa.s.sover meal is drawing to a close; but ere it is ended the Head of the little family has quite transfigured it. When the traitor left the company we may suppose that the look of unutterable sadness would gradually pa.s.s from the Saviour's countenance. Up to this time the darkness had been unrelieved. As he thought of the lost disciple's fate, there was nothing but woe in the prospect; but when from that dark future he turned to His own, He saw, not the horror of the Cross alone, but "the joy set before Him"; and in view of it He was able with a heart full of thanks and praise to appoint for remembrance of the awful day a feast, to be kept like the Paschal feast by an ordinance for ever (see Ex. xii. 14).

The connection of the new feast with the old is closely maintained. It was "as they were eating" that the Saviour took bread, and from the way in which He is said to have taken "a cup" (R.V.) it is plain that it was one of the cups it was customary to take at the Paschal feast.

With this in mind we can more readily see the naturalness of the words of inst.i.tution. They had been feasting on the body of the lamb; it is time that they should look directly at the Lamb of G.o.d, which taketh away the sin of the world; so, taking the new symbol and handing it to them, He says, "Take, eat; this is My body."

How strange that into words so simple there should have been imported anything so mysterious and unnatural as some of the doctrines around which controversy in the Church has raged for weary centuries--doctrines sadly at variance with "the simplicity that is in Christ."[29] At the first inst.i.tution of the Pa.s.sover the directions for eating it close with these words, "It is the Lord's Pa.s.sover." Does any one for a single moment suppose that in so putting it Moses meant to a.s.sert any mysterious ident.i.ty of two things so diverse in their nature as the literal flesh of the lamb and the historical event known as the Lord's Pa.s.sover? Why, then, should any one for a moment suppose that when Jesus says, "This is My body," He had any thought of mysterious transference or confusion of ident.i.ty? Moses meant that the one was the symbol of the other; and in the same way our Saviour meant that the bread was henceforth to be the symbol of His body. The same appropriateness, naturalness and simplicity, are apparent in the words with which He hands the cup: "This is My blood of the covenant" (R.V.

omits _new_, which throws the emphasis more distinctly on _My_) "which is shed"--not, like the blood of the lamb, for a little family group, but--"for many," not as a mere sign (see Heb. x.), but "unto remission of sins."

The new symbols were evidently much more suitable to the ordinance which was to be of world-wide application. Besides, it was no longer necessary that there should be further sacrifice of life. Christ our Pa.s.sover was sacrificed once for all; and therefore there must be no thought of repet.i.tion of the sacrifice; it must be represented only; and this is done both simply and impressively in the breaking of the bread and the pouring of the wine. Nothing could be more natural than the transition from the old to the new Pa.s.sover feast.

Rising now above all matters of detail and questions of interpretation, let us try humbly and reverently to enter into the mind of Christ as He breaks the bread and pours the wine and inst.i.tutes the feast of love. As in the earlier part of the evening we had in His dealings with the traitor a touching unveiling of His human heart, so now, while there is the same human tenderness, there is with it a reach of thought and range of vision which manifestly transcend all mortal powers.

Consider first how extraordinary it was that at such a time He should take pains to concentrate the thoughts of His disciples in all time to come upon His death. Even the bravest of those who had been with Him in all His temptations could not look at it now; and to His own human soul it must have seemed in the very last degree repulsive. To the disciples, to the world, it must have seemed defeat; yet He calmly provides for its perpetual celebration as a victory!

Think of the form the celebration takes. It is no mournful solemnity, with dirges and elegies for one about to die; but a _Feast_--a strange way of celebrating a death. It may be said that the Pa.s.sover feast itself was a precedent; but in this respect there is no parallel. The Pa.s.sover feast was no memorial of a death. If Moses had died that night, would it ever have occurred to the children of Israel to inst.i.tute a feast for the purpose of keeping in memory so unutterable a calamity? But a greater than Moses is here, and is soon to die a cruel and shameful death. Is not that a calamity as much more dreadful than the other as Christ was greater than Moses? Why, then, celebrate it by a feast? Because this death is no calamity. It is the means of life to a great mult.i.tude that no man can number, out of every kindred and tongue and people and nation. Therefore it is most fitly celebrated by a feast. It is a memorial; but it is far more. It is a feast, provided for the spiritual nourishment of the people of G.o.d through all their generations. Think what must have been in the Saviour's mind when He said, "Take, eat"; how His soul must have been enlarged as He uttered the words "shed for many." Simple words, easily spoken; but before they came from these sacred lips there must have risen before His mind the vision of mult.i.tudes all through the ages, fed on the strangest food, refreshed by the strangest wine, that mortal man had ever heard of.

How marvellously the horizon widens round Him as the feast proceeds!

At first He is wholly engaged with the little circle round the table.

When He says, "One of you shall betray Me," when He takes the sop and hands it, when He pours out His last lament over the false disciple, He is the Man of Sorrows in the little upper chamber; but when He takes the bread and again the cup, the horizon widens, beyond the cross He sees the glory that shall follow, sees men of all nations and climes coming to the feast He is preparing for them, and before He closes He has reached the consummation in the heavenly kingdom: "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." "Truly this was the Son of G.o.d."

Then hear Him singing at the close. How bewildered the disciples, how rapt the Master, must have been! What a scene for the painter, what a study of divine calm and human agitation! The "hymn" they sang was in all probability the latter part of the Great Hallel, which closes with Psalm cxviii. It is most interesting as we read the psalm to think what depths of meaning, into which none of His disciples as yet could enter, there must have been to Him in almost every line.

II.--THE NIGHT (xxvi. 31-75).

As the little company have lingered in the upper room evening has pa.s.sed into night. The city is asleep, as Jesus leads the way along the silent streets, down the steep slope of Moriah, and across the Kedron, to the familiar place of resort on the mount of Olives. As they proceed in silence, a word of ancient prophecy lies heavy on His heart. It was from Zechariah, whose prophecy was often[30] in his thoughts in the Pa.s.sion week. "Awake, O sword, against My shepherd, and against the man that is My fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered." It is the last part of it that troubles Him. For the smiting of the Shepherd He is well prepared; it is the scattering of the sheep that makes His heart so sore, and forces Him to break the silence with the sorrowful words, "All ye shall be offended because of Me this night." What pathos in these words "_because of Me_": how it pained Him to think that what must come to Him should be so terrible to them! And is there not a touch of kind allowance in the words "this night"? "He that walketh in the night stumbleth," and how could they but stumble in such a night?

Then the thought of the shepherd and the sheep which fills His mind and suggests the pa.s.sage He quotes is full of tenderness without even a hint of reproach. Who will blame the sheep for scattering when the Shepherd is smitten? And how trustfully and withal how wistfully does He look forward to the rea.s.sembling of the flock in the old home, the sacred region where they gathered first around the Shepherd: "After I am risen again, I will go before you (as the shepherd goes before the flock) into Galilee." Thus after all would be fulfilled His prayer of intercession, so recently offered on their behalf: "Holy Father, keep through Thine own name those whom Thou hast given Me, that they may be one."

The silly sheep were not at all alarmed. This was altogether natural; for the danger was not yet within their sight. Nor was it really at all unnatural that the impulsive Peter should be now at the very opposite pole of feeling from where he stood an hour or two before.

Then, sharing the general depression, he joined the rest in the anxious question, "Lord, is it I?" now, having been relieved from the anxiety which for the moment pressed upon him, and having been moreover raised into a glow of feeling and an a.s.surance of faith by his Master's tender and stirring words, and the prayer of intercession which so fitly closed them, he has pa.s.sed from the depths of self-distrust to the heights of self-confidence, so that he even dares to say, "Though all men shall be offended because of Thee, yet will _I_ never be offended."

Ah! Peter, you were safe when you were crying "Lord, is it I?"--you are very far from safe now, when you speak of yourself in so different a tone. Jesus sees it all, and gives him warning in the very plainest words. But Peter persists. He vainly imagines that his Master cannot know how strong he is, how burning his zeal, how warm his love, how steadfast his devotion. Of all this he is himself distinctly conscious. There is no mistake about it. Devotion thrills in every fibre of his being; and he knows, he feels it in his soul, that no torture, not death itself, could move him from his steadfastness: "Though I should die with Thee, yet will I not deny Thee." "Likewise also said all the disciples." Quite natural too. For the moment Peter was the leader of the sheep. They all caught his enthusiasm, and were conscious of the same devotion: why, then, should they not acknowledge it as he had done? They had yet to learn the difference between a transient glow of feeling and abiding inward strength. Only by sad experience can they learn it now; so Jesus lets them have the last word.

And now Gethsemane is reached. The olive trees which in the daytime give a shadow from the heat will now afford seclusion, though the moon is at the full. Here, then, the Son of man will spend some time with G.o.d, alone, before He is betrayed into the hands of sinners; and yet, true Son of man as He is, He shrinks from being left alone in that dread hour, and clings to the love and sympathy of those who have been with Him in His temptations. .h.i.therto. So He leaves eight of the disciples at the entering in of the olive grove, and takes with Him into the darkness the three most in sympathy with Him--the same three who had been sole witnesses of His power in raising from the dead the daughter of Jairus, and had alone seen His glory on the holy mount.

But even these three cannot go with Him all the way. He will have them as near as possible; and yet He must be alone. Did He think of the pa.s.sage, "I have trodden the winepress[31] alone, and of the people there was none with me"?

That solitude may not be invaded. We can only, like the disciples of old, look reverently at it from afar. There are probably many true disciples who can get no nearer than the edge of the darkness; those who are closest in sympathy may be able to obtain a nearer view, but even those who like John have leant on His breast can know it only in part--in its depth it pa.s.seth knowledge. Jesus is alone in Gethsemane yet, and of the people there is none with Him.

"Ah! never, never can we know The depth of that mysterious woe."

While it is not possible for any of us to penetrate the deep recesses of Gethsemane, we have a key to let us in, and open to us something of its meaning. This help is found in that striking pa.s.sage in the Epistle to the Hebrews, where the experience of the Lord Jesus in the Garden is closely connected with His being "called of G.o.d an High Priest after the order of Melchisedec." It is true that at His baptism Jesus entered on His ministry in its largest sense, the Prophet, Priest, and King of men. But there is a sense in which later on, at successive stages, He was "called of G.o.d" to each of these offices in succession. At His baptism the voice from heaven was, "This is My Beloved Son, in Whom I am well pleased." On the mount of Transfiguration there was this added, "Hear ye Him," and the withdrawal of Moses and Elias, leaving Jesus alone, indicated that henceforth He was called of G.o.d to be the one prophet of humanity.

Similarly, though from the beginning He was King, it was not till after He had overcome the sharpness of death that He was "called of G.o.d" to be King, to take His seat on the right hand of majesty in the heavens. At what period, then, in His ministry was it that He was called of G.o.d to be an high priest? To this natural question the pa.s.sage in the Epistle to the Hebrews supplies the answer; and when we take the thought with us we see that it is indeed a torch to lighten for us just a little the darkness of the Garden's gloom.

Is there not something in the very arrangement of the group which harmonises with the thought? Three days ago the Temple had been closed for ever to its Lord. Its shrine was empty now for evermore: "Behold, your house is left unto you desolate." But still there is to be a temple, in which shall minister a priest, not of the line of Aaron, rather after the older order of Melchisedec--a temple, not of stone, but of men--of believers, according to the later apostolic word: "Ye are the temple of the living G.o.d." Of that new and living temple we have a representation in Gethsemane. The eight disciples are its court; the three are in the holy place; into the holiest of all our great High Priest has gone--alone: for the veil is not yet rent in twain.

But why the agony? The difficulty has always been to account for the sudden change from the calmness of the Paschal feast to the awful struggle of Gethsemane. What had happened meanwhile to bring about so great a change? There was light in the upper chamber--it was dark in the Garden; but surely the darkness and the light were both alike to Him; or if to His human heart there was the difference we all are conscious of, it could not be that the mere withdrawal of the light destroyed His peace. It is altogether probable that both the previous nights had been spent on this same mount of Olives, and there is no hint of agony then. It is true that the prospect before Him was full of unutterable horror; but from the time He had set His face to go up to Jerusalem it had been always in His view, and though at times the thought of it would come over Him as a cold wave that made Him shudder for the moment, there had been up to this hour no agony like this, and not a trace of pleading that the cup might pa.s.s.

What, then, was the new element of woe that came upon Him in that hour? What was the cup now put for the first time to His sacred lips, from which He shrank as from nothing in all His sad experience before?

Is not the answer to be found in the region of thought into which we are led in that great pa.s.sage already referred to, which speaks of Him as then for the first time "called of G.o.d an High Priest," which represents Him, though He was a Son, learning His obedience (as a Priest) by the things which He suffered?

May we not, then, reverently conceive of Him as in that hour taking on Him the sin of the world, in a more intimate sense than He had ever done before? "He bare our sins in His own body on the tree." In a certain sense He had borne the burden all His life, for He had throughout endured the contradiction of sinners against Himself; but in some special sense manifestly He bore it on the tree. When did He in that special sense take the awful burden on Him? Was it not in the Garden of Gethsemane? If so, can we wonder that the Holy One shrank from it, as He never shrank from simple suffering? To be identified with sin--to be "made sin," as the apostle puts it--how His soul revolted from it! The cup of sorrow He could take without a murmur; but to take on Him the intolerable load of the world's sin--from this He shrank with all the recoil of stainless purity, with all the horror of a heart that could not bear the very thought. It was not the weakness of His flesh, but the purity of His spirit, that made Him shrink, that wrung from Him once and again, and yet again, the cry, "Father, if it be possible, let this cup pa.s.s from Me." It was a new temptation, three times repeated, like that old one in the wilderness.

That a.s.sault, as we found, was in close relation to His a.s.sumption at His baptism of His work of ministry; this conflict in the Garden was, we believe, as closely connected with His a.s.suming His priestly work, undertaking to make atonement for sin by the sacrifice of Himself. As that followed His baptism, this followed His inst.i.tution of the holy supper. In that ordinance He had prepared the minds of His disciples to turn from the Paschal lamb of the old covenant, to behold henceforth the Lamb of G.o.d which taketh away the sin of the world.

From the feast He goes straightway to this lonely garden, and there begins[32] His dread atoning work.

It must have been a great aggravation of His agony that even the three disciples could not enter into sympathy with Him, even so much as to hold their eyes waking. True, they were very weary, and it was most natural that they should be heavy with sleep; but had they had even a faint conception of what that agony of their Master meant they could not possibly have slept; and we can well fancy that in that hour of anguish the Saviour must have called to mind from the Book of Psalms, with which He was so perfectly familiar, the sad lament: "Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none."

But though He keenly feels His loneliness, His thoughts are far less of Himself than of them. Realising so vividly the horrors now so close at hand, He sees, from the very possibility of their sleeping, how utterly unprepared they are for what awaits them, so He summons them to "watch and pray," to be on the alert against sudden surprise, and to keep in constant touch with G.o.d, so that they may not find themselves confronted with temptation which, whatever the devotion of the spirit, may prove too much for the weakness of the flesh. Think of the tender consideration of this second warning, when the first had been so little heeded.

And we cannot but agree with those who see in what He said when He returned for the last time to the three, not irony, no touch of sarcasm, but the same tender consideration He has shown throughout.

From the Garden they could easily see the city in the moonlight across the ravine. As yet there was no sign of life about it: all was quiet; there was therefore no reason why they should not for the few moments that might remain to them sleep on now and take their rest. But it can only be for a short time, for "the hour is at hand." We may, then, think of the three lying down to sleep, as the eight had probably been doing throughout, while Jesus, from whose mortal eyes sleep was banished now for ever, would watch until He saw the gleam of lanterns and torches as of men from the city coming down the hill, and then He would wake them and say, "Rise, let us be going: behold, he is at hand that doth betray Me."

The arrest immediately follows the agony; and with it, begins the outward shame and torture of the Pa.s.sion. The time has now come when all the indignities and cruelties of which Jesus had spoken to His disciples "apart in the way" (see xx. 17-19) shall be heaped upon Him.

But none of these things move Him. The inward shame and torture had almost been too much for Him. His soul had been "exceeding sorrowful, even unto death"; so that He was in danger of pa.s.sing away from the scene of conflict ere yet it would be possible to say "It is finished." Only by "strong crying and tears unto Him that was able to save Him from death" had He obtained the needful strength (Luke xxii.

43) to pa.s.s the awful ordeal, and come out of it ready to yield Himself up into the "wicked hands" by which He must be "crucified and slain." But now He is strong. St. Matthew does not tell us that the prayer in the Garden was answered; but we see it as we follow the Son of man along the dolorous way. If He shrank from taking up the load of human sin, He does not flinch in carrying it; and amid all He has to bear at the hands of sinners, He maintains His dignity and self-possession.

When the armed men approach, He goes calmly out to meet them. Even the traitor's kiss He does not resent; but only takes occasion to make one more appeal to that stony heart, "Comrade,"[33] He says, "(do) that for which thou art come" (see R.V.). There is a brokenness in the utterance which makes it difficult to translate, but which is touchingly natural. It would seem as if our Lord, when Judas first appeared, though He knew well for what purpose He had come, and wished to show him that He did, yet shrank from putting it into words. When the traitor had actually done that for which he had come, when he had not only given the traitor's kiss, and that in a shamelessly effusive way, as appears from the strong word used in the account both here and elsewhere, then would come that other appeal which most impressed the eye-witness from whom St. Luke had his information: "Judas, betrayest thou the Son of man _with a kiss_?"

At this point probably occurred an incident of the arrest recorded only in the fourth Gospel, the recoil of the mob when Jesus confronted them and acknowledged Himself to be the man whom they were seeking.

Though this is not mentioned here, we recognise the effect of it upon the disciples. It would naturally embolden them when, on the second advance, they saw their Master in the hands of these men, to ask, "Lord, shall we smite with the sword?" And it was most characteristic that "one of them" (whom we should have recognised, even though St.

John had not mentioned his name) should not wait for the answer, but should smite at once.

All is excitement and commotion. Jesus alone is calm. In such a sea of trouble, behold the Man! See the heart at leisure from itself to care for and to cure the wounded servant of the high priest (Luke xxii.

51). Think of the mind so free at such a time to look out far into the future, using the occasion to lay down the great principle that force, as a weapon which will recoil on those who use it, must not be employed in the cause of truth and righteousness. Look at that spirit, so serenely confident of power with G.o.d at the very moment that the frail body is helpless in the hands of men: "Thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels?" How it enlarges our souls even to try to enter into that great mind and heart at such a moment. What an outlook of thought! What an up-look of faith! And again, what mastery! What self-annihilation! We have seen His self-repression in the prayer He offered in the Garden; but think of the prayers He did not offer: think what effort, what sacrifice, what self-abnegation it must have been to Him to suppress that prayer for help from the legions of heaven against these bands of the unG.o.dly. But it was enough for Him to remember, "How then shall the Scriptures be fulfilled, that thus it must be?" It was necessary that He should suffer at the hands of men; therefore He allows them to lead Him away, only reminding them that the force which would have been needful for the arrest of some robber desperado was surely quite unnecessary in dealing with One Whose daily practice it had been to sit quietly teaching in the Temple.

The reference to the Scriptures was probably intended not only to explain His non-resistance, but also to support the faith of His disciples when they saw Him bound and carried off. Had they known the Scriptures as under His teaching they might well have known them, not only would they have seen that "thus it must be," but they would have had before them the sure prospect of His rising from the dead on the third day. But in their case the Scriptures were appealed to in vain; they had not the faith of their Master to venture on the sure Word of G.o.d; and so, hope failing, "all the disciples forsook Him and fled."

Not all finally, however, even for that dark night; for though faith and hope failed, there remained love enough in the hearts of two to make them presently stop and think, and then turn slowly and follow from afar. Only Peter is mentioned here as doing this, because the sequel concerns him; but that John also went to the palace of the high priest we know from his own account (John xviii. 15).

The night is not yet over, and therefore there can be no formal meeting of the Jewish council, according to an excellent law which enacted that all cases involving the death penalty should be tried in the daytime. This law was, quite characteristically, observed in the letter, transgressed in the spirit; for though the formal sentence was deferred till morning (xxvii. 1), the real trial was begun and ended before the dawn. The reference by St. Matthew to both sessions of the council enables us clearly to understand what would otherwise have appeared a "manifest discrepancy" between his account and that of St.

Luke, the former speaking of the trial as having taken place in the night, while the latter tells us it only began "as soon as it was day."