For Himself, He is the same to-day as yesterday. All that we eat is His.

And in the most especial and far-reaching sense, it is His bread which is broken for us at His table. Has He never seen traitor except one who violated so close a bond? Alas, the night when the Supper of the Lord was given was the same night when He was betrayed.

Bread And Wine.

"And as they were eating, He took bread, and when He had blessed He brake it, and gave to them, and said, Take ye: this is My body.

And He took a cup, and when He had given thanks, He gave to them, and they all drank of it. And He said unto them, This is My blood of the covenant, which is shed for many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of G.o.d."-MARK xiv. 22-25 (R.V.).

How much does the Gospel of St. Mark tell us about the Supper of the Lord?

He is writing to Gentiles. He is writing probably before the sixth chapter of St. John was penned, certainly before it reached his readers. Now we must not undervalue the reflected light thrown by one Scripture upon another. Still less may we suppose that each account conveys all the doctrine of the Eucharist. But it is obvious that St. Mark intended his narrative to be complete in itself, even if not exhaustive. No serious expositor will ignore the fulness of any word or action in which later experience can discern meanings, truly involved, although not apparent at the first. That would be to deny the inspiring guidance of Him who sees the end from the beginning. But it is reasonable to omit from the interpretation of St. Mark whatever is not either explicitly there, or else there in germ, waiting underneath the surface for other influences to develope it. For instance, the "remembrance" of Christ in St. Paul's narrative may (or it may not) mean a sacrificial memorial to G.o.d of His Body and His Blood. If it be, this notion was to be conveyed to the readers of this Gospel hereafter, as a quite new fact, resting upon other authority. It has no place whatever here, and need only be mentioned to point out that St. Mark did not feel bound to convey the slightest hint of it. A communion, therefore, could be profitably celebrated by persons who had no glimmering of any such conception. Nor does he rely, for an understanding of his narrative, upon such familiarity with Jewish ritual as would enable his readers to draw subtle a.n.a.logies as they went along.

They were so ignorant of these observances that he had just explained to them on what day the pa.s.sover was sacrificed (ver. 12).

But this narrative conveys enough to make the Lord's Supper, for every believing heart, the supreme help to faith, both intellectual and spiritual, and the mightiest of promises, and the richest gift of grace.

It is hard to imagine that any reader would conceive that the bread in Christ's hands had become His body, which still lived and breathed; or that His blood, still flowing in His veins, was also in the cup He gave to His disciples. No resort could be made to the glorification of the risen Body as an escape from the perplexities of such a notion, for in whatever sense the words are true, they were spoken of the body of His humiliation, before which still lay the agony and the tomb.

Instinct would revolt yet more against such a gross explanation, because the friends of Jesus are bidden to eat and drink. And all the a.n.a.logy of Christ's language would prove that His vivid style refuses to be tied down to so lifeless and mechanical a treatment. Even in this Gospel they could discover that seed was teaching, and fowls were Satan, and that they were themselves His mother and His brethren. Further knowledge of Scripture would not impair this natural freedom of interpretation. For they would discover that if animated language were to be frozen to such literalism, the partakers of the Supper were themselves, though many, one body and one loaf, that Onesimus was St. Paul's very heart, that leaven is hypocrisy, that Hagar is Mount Sinai, and that the veil of the temple is the flesh of Christ (1 Cor. x. 17; Philem. ver. 12; Luke xii. 1; Gal. iv. 25; Heb. x.

20). And they would also find, in the a.n.a.logous inst.i.tution of the paschal feast, a similar use of language (Exod. xii. 11).

But when they had failed to discern the doctrine of a transubstantiation, how much was left to them. The great words remained, in all their spirit and life, "Take ye, this is My Body ... this is My Blood of the Covenant, which is shed for many."

(1) So then, Christ did not look forward to His death as to ruin or overthrow. The Supper is an inst.i.tution which could never have been devised at any later period. It comes to us by an unbroken line from the Founder's hand, and attested by the earliest witnesses. None could have interpolated a new ordinance into the simple worship of the early Church, and the last to suggest such a possibility should be those sceptics who are deeply interested in exaggerating the estrangements which existed from the first, and which made the Jewish Church a keen critic of Gentile innovation, and the Gentiles of a Jewish novelty.

Nor could any genius have devised its vivid and pictorial earnestness, its copious meaning, and its pathetic power over the heart, except His, Who spoke of the Good Shepherd and of the Prodigal Son. And so it tells us plainly what Christ thought about His own death. Death is to most of us simply the close of life. To Him it was itself an achievement, and a supreme one. Now it is possible to remember with exultation a victory which cost the conqueror's life. But on the Friday which we call Good, nothing happened except the crucifixion. The effect on the Church, which is amazing and beyond dispute, is produced by the death of her Founder, and by nothing else. The Supper has no reference to Christ's resurrection.

It is as if the nation exulted in Trafalgar, not in spite of the death of our great Admiral, but solely because he died; as if the shot which slew Nelson had itself been the overthrow of hostile navies. Now the history of religions offers no parallel to this. The admirers of the Buddha love to celebrate the long spiritual struggle, the final illumination, and the career of gentle helpfulness. They do not derive life and energy from the somewhat vulgar manner of his death. But the followers of Jesus find an inspiration (very displeasing to some recent apostles of good taste) in singing of their Redeemer's blood. Remove from the Creed (which does not even mention His three years of teaching) the proclamation of His death, and there may be left, dimly visible to man, the outline of a sage among the sages, but there will be no longer a Messiah, nor a Church. It is because He was lifted up that He draws all men unto Him. The perpetual nourishment of the Church, her bread and wine, are beyond question the slain body of her Master and His blood poured out for man.

What are we to make of this admitted fact, that from the first she thought less of His miracles, His teaching, and even of His revelation of the Divine character in a perfect life, than of the doctrine that He who thus lived, died for the men who slew Him? And what of this, that Jesus Himself, in the presence of imminent death, when men review their lives and set a value on their achievements, embodied in a solemn ordinance the conviction that all He had taught and done was less to man than what He was about to suffer? The Atonement is here proclaimed as a cardinal fact in our religion, not worked out into doctrinal subtleties, but placed with marvellous simplicity and force, in the forefront of the consciousness of the simplest. What the Incarnation does for our bewildering thoughts of G.o.d, the absolute and unconditioned, that does the Eucharist for our subtle reasonings upon the Atonement.

(2) The death of Christ is thus precious, because He Who is sacrificed for us can give Himself away. "Take ye" is a distinct offer. And so the communion feast is not a mere commemoration, such as nations hold for great deliverances. It is this, but it is much more, else the language of Christ would apply worse to that first supper whence all our Eucharistic language is derived, than to any later celebration. When He was absent, the bread would very aptly remind them of His wounded body, and the wine of His blood poured out. It might naturally be said, Henceforward, to your loving remembrance this shall be my Body, as indeed, the words, As oft as ye drink it, are actually linked with the injunction to do this in remembrance. But scarcely could it have been said by Jesus, looking His disciples in the face, that the elements were then His body and blood, if nothing more than commemoration were in His mind. And so long as popular Protestantism fails to look beyond this, so long will it be hard pressed and hara.s.sed by the evident weight of the words of inst.i.tution. These are given in Scripture solely as having been spoken then, and no interpretation is valid which attends chiefly to subsequent celebrations, and only in the second place to the Supper of Jesus and the Eleven.

Now the most strenuous opponent of the doctrine that any change has pa.s.sed over the material substance of the bread and wine, need not resist the palpable evidence that Christ appointed these to represent Himself. And how? Not only as sacrificed for His people, but as verily bestowed upon them. Unless Christ mocks us, "Take ye" is a word of absolute a.s.surance.

Christ's Body is not only slain, and His Blood shed on our behalf; He gives Himself _to_ us as well as _for_ us; He is ours. And therefore whoever is convinced that he may take part in "the sacrament of so great a mystery" should realize that he there receives, conveyed to him by the Author of that wondrous feast, all that is expressed by the bread and wine.

(3) And yet this very word "Take ye," demands our co-operation in the sacrament. It requires that we should receive Christ, as it declares that He is ready to impart Himself, utterly, like food which is taken into the system, absorbed, a.s.similated, wrought into bone, into tissue and into blood. And if any doubt lingered in our minds of the significance of this word, it is removed when we remember how belief is identified with feeding, in St. John's Gospel. "I am the bread of life: he that cometh to Me shall not hunger, and he that believeth on Me shall never thirst.... He that believeth hath eternal life. I am the bread of life." (John vi. 35, 47, 48.) If it follows that to feed upon Christ is to believe, it also follows quite as plainly that belief is not genuine unless it really feeds upon Christ.

It is indeed impossible to imagine a more direct and vigorous appeal to man to have faith in Christ than this, that He formally conveys, by the agency of His Church, to the hands and lips of His disciples, the appointed emblem of Himself, and of Himself in the act of blessing them.

For the emblem is food in its most nourishing and in its most stimulating form, in a form the best fitted to speak of utter self-sacrifice, by the bruised corn of broken bread, and by the solemn resemblance to His sacred blood. We are taught to see, in the absolute absorption of our food into our bodily system, a type of the completeness wherewith Christ gives Himself to us.

That gift is not to the Church in the gross, it is "divided among" us; it individualizes each believer; and yet the common food expresses the unity of the whole Church in Christ. Being many we are one bread.

Moreover, the inst.i.tution of a meal reminds us that faith and emotion do not always exist together. Times there are when the hunger and thirst of the soul are like the craving of a sharp appet.i.te for food. But the wise man will not postpone his meal until such a keen desire returns, and the Christian will seek for the Bread of life, however his emotions may flag, and his soul cleave unto the dust. Silently and often unaware, as the substance of the body is renovated and restored by food, shall the inner man be strengthened and built up by that living Bread.

(4) We have yet to ask the great question, what is the specific blessing expressed by the elements, and therefore surely given to the faithful by the sacrament. Too many are content to think vaguely of Divine help, given us for the merit of the death of Christ. But bread and wine do not express an indefinite Divine help, they express the body and blood of Christ, they have to do with His Humanity. We must beware, indeed, of limiting the notion overmuch. At the Supper He said not "My flesh," but "My body,"

which is plainly a more comprehensive term. And in the discourse when He said "My Flesh is meat indeed," He also said "I am the bread of life....

He that eateth Me, the same shall live by Me." And we may not so carnalize the Body as to exclude the Person, who bestows Himself. Yet is all the language so constructed as to force the conviction upon us that His body and blood, His Humanity, is the special gift of the Lord's Supper. As man He redeemed us, and as man He imparts Himself to man.

Thus we are led up to the sublime conception of a new human force working in humanity. As truly as the life of our parents is in our veins, and the corruption which they inherited from Adam is pa.s.sed on to us, so truly there is abroad in the world another influence, stronger to elevate than the infection of the fall is to degrade; and the heart of the Church is propelling to its utmost extremities the pure life of the Second Adam, the Second Man, the new Father of the race. As in Adam all die, even so in Christ shall all be made alive; and we who bear now the image of our earthy progenitor shall hereafter bear the image of the heavenly.

Meanwhile, even as the waste and dead tissues of our bodily frame are replaced by new material from every meal, so does He, the living Bread, impart not only aid from heaven, but nourishment, strength to our poor human nature, so weary and exhausted, and renovation to what is sinful and decayed. How well does such a doctrine of the sacrament harmonize with the declarations of St. Paul: "I live, and yet no longer I, but Christ liveth in me." "The Head, from whom all the body being supplied and knit together through the joints and bands, increaseth with the increase of G.o.d" (Gal.

ii. 20; Col. ii. 19).

(5) In the brief narrative of St. Mark, there are a few minor points of interest.

Fasting communions may possibly be an expression of reverence only. The moment they are pressed further, or urged as a duty, they are strangely confronted by the words, "While they were eating, Jesus took bread."

The a.s.sertion that "they all drank," follows from the express commandment recorded elsewhere. And while we remember that the first communicants were not laymen, yet the emphatic insistence upon this detail, and with reference only to the cup, is entirely at variance with the Roman notion of the completeness of a communion in one kind.

It is most instructive also to observe how the far-reaching expectation of our Lord looks beyond the Eleven, and beyond His infant Church, forward to the great mult.i.tude which no man can number, and speaks of the shedding of His blood "for many." He, who is to see of the travail of His soul and to be satisfied, has already spoken of a great supper when the house of G.o.d shall be filled. And now He will no more drink of the fruit of the vine until that great day when the marriage of the Lamb having come, and His Bride having made herself ready, He shall drink it new in the consummated kingdom of G.o.d.

With the announcement of that kingdom He began His gospel: how could the mention of it be omitted from the great gospel of the Eucharist? or how could the Giver of the earthly feast be silent concerning the banquet yet to come?

The Warning.

"And when they had sung a hymn, they went out into the mount of Olives. And Jesus saith unto them, All ye shall be offended: for it is written, I will smite the shepherd, and the sheep shall be scattered abroad. Howbeit, after I am raised up, I will go before you into Galilee. But Peter said unto Him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, that thou to-day, _even_ this night, before the c.o.c.k crow twice, shalt deny me thrice. But he spake exceeding vehemently, If I must die with Thee, I will not deny Thee. And in like manner also said they all."-MARK xiv. 26-31 (R.V.).

Some uncertainty attaches to the position of Christ's warning to the Eleven in the narrative of the last evening. Was it given at the supper, or on Mount Olivet; or were there perhaps premonitory admonitions on His part, met by vows of faithfulness on theirs, which at last led Him to speak out so plainly, and elicited such vainglorious protestations, when they sat together in the night air?

What concerns us more is the revelation of a calm and beautiful nature, at every point in the narrative. Jesus knows and has declared that His life is now closing, and His blood already "being shed for many." But that does not prevent Him from joining with them in singing a hymn. It is the only time when we are told that our Saviour sang, evidently because no other occasion needed mention; a warning to those who draw confident inferences from such facts as that "none ever said He smiled," or that there is no record of His having been sick. It would surprise such theorists to observe the number of biographies much longer than any of the Gospels, which also mention nothing of the kind. The Psalms usually sung at the close of the feast are cxv. and the three following. The first tells how the dead praise not the Lord, but we will praise Him from this time forth for ever. The second proclaims that the Lord hath delivered my soul from death, mine eyes from tears, and my feet from falling. The third bids all the nations praise the Lord, for His merciful kindness is great and His truth endureth for ever. And the fourth rejoices because, although all nations compa.s.sed me about, yet I shall not die, but live and declare the works of the Lord; and because the stone which the builders rejected is become the head stone of the corner. Memories of infinite sadness were awakened by the words which had so lately rung around His path: "Blessed is He that cometh in the name of the Lord;" but His voice was strong to sing, "Bind the sacrifice with cords, even to the horns of the altar;" and it rose to the exultant close, "Thou art my G.o.d, and I will praise Thee: Thou art my G.o.d, I will exalt Thee. O give thanks unto the Lord for He is good, for His mercy endureth for ever."

This hymn, from the lips of the Perfect One, could be no "dying swan-song." It uplifted that more than heroic heart to the wonderful tranquillity which presently said, "When I am risen, I will go before you into Galilee." It is full of victory. And now they go unto the Mount of Olives.

Is it enough considered how much of the life of Jesus was pa.s.sed in the open air? He preached on the hill side; He desired that a boat should be at His command upon the lake; He prayed upon the mountain; He was transfigured beside the snows of Hermon; He oft-times resorted to a garden which had not yet grown awful; He met His disciples on a Galilean mountain; and He finally ascended from the Mount of Olives. His unartificial normal life, a pattern to us, not as students but as men-was spent by preference neither in the study nor the street.

In this crisis, most solemn and yet most calm, He leaves the crowded city into which all the tribes had gathered, and chooses for His last intercourse with His disciples, the slopes of the opposite hill side, while overhead is glowing, in all the still splendour of an Eastern sky, the full moon of Pa.s.sover. Here then is the place for one more emphatic warning. Think how He loved them. As His mind reverts to the impending blow, and apprehends it in its most awful form, the very buffet of G.o.d Who Himself will smite the Shepherd, He remembers to warn His disciples of their weakness. We feel it to be gracious that He should think of them at such a time. But if we drew a little nearer, we should almost hear the beating of the most loving heart that ever broke. They were all He had. In them He had confided utterly. Even as the Father had loved Him, He also had loved them, the firstfruits of the travail of His soul. He had ceased to call them servants and had called them friends. To them He had spoken those affecting words, "Ye are they which have continued with me in My temptations." How intensely He clung to their sympathy, imperfect though it was, is best seen by His repeated appeals to it in the Agony. And He knew that they loved Him, that the spirit was willing, that they would weep and lament for Him, sorrowing with a sorrow which He hastened to add that He would turn into joy.

It is the preciousness of their fellowship which reminds Him how this, like all else, must fail Him. If there is blame in the words, "Ye shall be offended," this pa.s.ses at once into exquisite sadness when He adds that He, Who so lately said, "Them that Thou gavest Me, I have guarded," should Himself be the cause of their offence, "All ye shall be caused to stumble because of Me." And there is an unfathomable tenderness, a marvellous allowance for their frailty in what follows. They were His sheep, and therefore as helpless, as little to be relied upon, as sheep when the shepherd is stricken. How natural it was for sheep to be scattered.

The world has no parallel for such a warning to comrades who are about to leave their leader, so faithful and yet so tender, so far from estrangement or reproach.

If it stood alone it would prove the Founder of the Church to be not only a great teacher, but a genuine Son of man.

For Himself, He does not share their weakness, nor apply to Himself the lesson of distrustfulness which He teaches them; He is of another nature from these trembling sheep, the Shepherd of Zechariah, "Who is My fellow, saith the Lord of Hosts." He does not shrink from applying to Himself this text, which awakens against Him the sword of G.o.d (Zechariah xiii. 7).

Looking now beyond the grave to the resurrection, and unestranged by their desertion, He resumes at once the old relation; for as the shepherd goeth before his sheep, and they follow him, so He will go before them into Galilee, to the familiar places, far from the city where men hate Him.

This last touch of quiet human feeling completes an utterance too beautiful, too characteristic to be spurious, yet a prophecy, and one which attests the ancient predictions, and which involves an amazing claim.

At first sight it is surprising that the Eleven who were lately so conscious of weakness that each asked was he the traitor, should since have become too self-confident to profit by a solemn admonition. But a little examination shows the two statements to be quite consistent. They had wronged themselves by that suspicion, and never is self-reliance more boastful than when it is rea.s.sured after being shaken. The inst.i.tution of the Sacrament had invested them with new privileges, and drawn them nearer than ever to their Master. Add to this the infinite tenderness of the last discourse in St. John, and the prayer which was for them and not for the world. How did their hearts burn within them as He said, "Holy Father, keep them in Thy name whom Thou hast given Me." How incredible must it then have seemed to them, thrilling with real sympathy and loyal grat.i.tude, that they should forsake such a Master.

Nor must we read in their words merely a loud and indignant self-a.s.sertion, all unworthy of the time and scene. They were meant to be a solemn vow. The love they professed was genuine and warm. Only they forgot their weakness; they did not observe the words which declared them to be helpless sheep entirely dependent on the Shepherd, whose support would speedily seem to fail.