聖書注解書

Good were it for that man (καλον ην αυτω). Conclusion of second-class condition even though αν is not expressed. It is not needed with verbs of obligation and necessity. There are some today who seek to palliate the crime of Judas. But Jesus here pronounces his terrible doom. And Judas heard it and went on with his hellish bargain with the Sanhedrin. Apparently Judas went out at this stage (John 13:31).

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And blessed and brake it (ευλογησας εκλασεν). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in 1 Corinthians 11:24. The correct text there has only to υπερ υμων without κλωμενον. As a matter of fact the body of Jesus was not "broken" (John 19:33) as John expressly states. This is my body (τουτο εστιν το σωμα μου). The bread as a symbol represents the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

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The Covenant (της διαθηκης). The adjective καινης in Textus Receptus is not genuine. The covenant is an agreement or contract between two (δια, δυο, θηκε, from τιθημ). It is used also for will (Latin, testamentum) which becomes operative at death (Hebrews 9:15-17). Hence our New Testament. Either covenant or will makes sense here. Covenant is the idea in Hebrews 7:22; Hebrews 8:8 and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis 15:9-18). Lightfoot argues that the word διαθηκε means covenant in the N.T. except in Hebrews 9:15-17. Jesus here uses the solemn words of Exodus 24:8 "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of Matthew 26:31; Matthew 26:8. Which is shed for many (το περ πολλων εκχυννομενον). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in Matthew 20:28. There αντ and here περ. Unto remission of sins (εις αφεσιν αμαρτιων). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

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When I drink it new with you (οταν αυτο πινω μεθ' υμων καιμον). This language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (Bible Studies, pp. 109f.) gives an instance of γενημα used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.

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Sang a hymn (υμνησαντες). The Hallel, part of Matthew 26:115-118. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in Matthew 26:14-17. They may have gone out to the street after John 14:31. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus 12:22). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives.

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I will never be offended (εγω ουδεποτε σκανδαλισθησομα). "Made to stumble," not "offended." Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (Matthew 26:32). The quotation from Zechariah 13:7 made no impression on him. He was intent on showing that he was superior to "all" the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. So Jesus has to make it plainer by pointing out "this night" as the time (Matthew 26:34). Before the cock crows (πριν αλεκτορα φωνησα). No article in the Greek, "before a cock crow." Mark (Mark 14:30) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them.

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Even if I must die with thee (κ…ν δεη με συν σο αποθανειν). Third-class condition. A noble speech and meant well. His boast of loyalty is made still stronger by ου μη σε απαρνησομα. The other disciples were undoubtedly embarrassed by Peter's boast and lightheartedly joined in the same profession of fidelity.

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Gethsemane (Γεθσημανε). The word means oil-press in the Hebrew, or olive vat. The place (χωριον) was an enclosed plot or estate, "garden," or orchard (κηπος). It is called villa in the Vulgate according to John 18:1. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, Sinai and Palestine). Here (αυτου), Yonder (εκε). Jesus clearly pointed to the place where he would pray. Literally "there."

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