COMMENTARY ON MARK


LESSON NUMBER 152


Mark 14:22 “And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is My body. 23 And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 24 For this is My blood of the new testament, which is shed for many for the remission of sins. 25 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. 26 And when they had sung an hymn, they went out into the mount of Olives.”

(Mark 14:22-26; Matt 26:26-30; Luke 22:15; John 13:27-30)


JESUS INSTITUTES THE LORD’S TABLE

 

INTRODUCTION

               In a grand display of humility, and confirming the nature of spiritual life as well, Jesus has washed the disciples feet. At this point, Judas was still among them, which is itself a staggering confirmation of the hardness of his heart. Toward the close of His ministry, Jesus had revealed He would be “betrayed” (Matt 17:22; 20:18). This very evening, when He washed their feet He had told them, “Ye are not all clean” (John 13:11). Jesus had spoken concerning His betrayal, and with unparalleled directness. “One of you which eateth with Me shall betray Me” (14:18). He identified that man as “one of the twelve, that dippeth with Me in the dish” (14:20). After announcing that one of them would betray Him, Judas had asked, “Master, is it I?” Jesus had responded, “Yes, it is you” NIV (Matt 26:25). Now, when Jesus is about to institute the Lord’s Table Judas is still at the table, and will remain there during this sensitive time. Luke records that as the Lord was sanctifying the cup of remembrance He said, “But, behold, the hand of him that betrayeth Me is with Me on the table” (Luke 22:21). The callousness created by sin is most arresting to consider. Judas will carry out his transgression, throwing aside the roadblocks that are strewn in his way. What we will consider in this text was especially revealed to Paul several years later (1 Cor 11:23-25). It was a part of the Gospel that was particularly to be declared to the churches. It deals with an ongoing activity of the children of God that will continue until Jesus comes to gather His people to Himself. The recollection of the atoning sacrifice of Christ is a sacred trust given to the saved of the Lord.


THIS IS MY BODY

               “ Mark 14:22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is My body.”


               AS THEY DID EAT. This was no ordinary meal, as some have suggested. This was the Passover meal, which was anything but ordinary or common. It was a meal with special provisions: a roasted lamb (Ex 12:9), unleavened bread and bitter herbs (Ex 12:8), and the fruit of the vine (Mk 14:25). This was not a meal intended to satisfy the appetite. It was a ceremonial meal, designed to promote the remembrance of Israel’s deliverance from Egypt (Ex 12:26-27). Nothing about this meal was commonplace.


               JESUS TOOK BREAD. This was unleavened bread, or bread without the fermentation of yeast, which caused it to rise. Ordinarily, leavened, or raised, bread was eaten. It is only when it was not allowed that it was not eaten. During the Passover and the Feast of unleavened bread, such bread could not be eaten (Ex 12:15; 13:3,7). Peace offerings were made with “leavened bread” (Lev 7:13), while blood offering were made with “unleavened bread” (Ex 23:18). First fruit offerings were also made with leavened bread (Lev 23:17).


               Unleavened bread and bitter herbs were used in the Passover Feast to assist in recalling the hard bondage the Israelites experienced in Egypt, when all pleasantness was removed from living. Therefore, the unleavened bread of this feast is associated with affliction. “Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction: for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life” (Deu 16:3). Note that it also denoted the haste with which they came out of Egypt, when they had no time to prepare bread in the ordinary manner.


               HE BLESSED IT. In a deliberate act, not a ceremonial one, Jesus took the bread and blessed it, setting this time apart from all others, and sanctifying the moment for something special. In this blessing, Jesus lifted the meal out of the context of the Passover, and put it into the context of the “eternal redemption” He would “obtain” for us (Heb 9:12). The blessing was not so much in order to the bread’s consumption, as it was to the provoking of godly recollection.


               HE BRAKE IT. He also broke the bread, confirming that it was unleavened bread, not made soft and pliable by yeast. This was such a significant act that this occasion would henceforth be known as the time when disciples met “to break bread” (Acts 20:7). The disciples continuance in this ordinance is referred to as “breaking of bread” (Acts 2:42).


               TAKE, EAT. Here Jesus changes what is remembered. This Passover Feast would not be wholly dedicated to the recollection of Israel’s deliverance from Egypt. Here, eating was not the main thing, but what accompanied the eating. The entire meal was arranged to promote holy recollection: a lamb to denote the death that was required for deliverance, and the bread and bitter herbs denoting the hard bondage from which they were delivered. Now, however, as they eat while engaging their minds, Jesus draws their attention to Himself.


               THIS IS MY BODY. Luke reads, “This is my body which is given for you” (Lk 22:19) – a kind of mingling of the thoughts of the Lamb and the unleavened bread. The giving of His body accented the willingness of the Savior, who “offered Himself without spot to God” (Heb 9:14). In his reference to this occasion, Paul says it was revealed to him that Jesus added, “which is broken for you” (1 Cor 11:24). This breaking emphasizes what was done to Jesus body – the beatings, thorns, nails, and spear, when His appearance was so marred (Isa 52:14). Too, His body and soul were torn apart as He made His soul an offering for sin (Isa 53:10). The breaking of the bread also portrays the manner in which Jesus is distributed to each believer, dwelling in their heart by faith (Eph 3:17). In saying “This is My body,” Jesus is not defining the bread, but the thought that is to accompany the eating of it.


               Christ’s body is perfectly depicted by unleavened bread. Just as He was like an unspotted Lamb, so He was free from all corruption or artificiality. His body was a holy and pure body, for “in Him is no sin” (1 John 3:5). He “knew no sin” (2 Cor 5:21), and “did no sin” (1 Pet 2:22).


               IN REMEMBRANCE OF ME. Luke also adds, “this do in remembrance of Me” (Lk 22:19). Paul does the same in First Corinthians 11:24. In the Passover Feast, Israel remembered their deliverance. At the Lord’s Table, we remember the Deliverer! The focus is not on what happened to us, but on the One who caused it to happen.


               It is in the remembrance of Christ in His redemptive capacity that we actually partake of Him and the benefits originating with Him. It is for this reason that Paul writes, “The bread which we break, is it not the communion [sharing, NASB participation NIV] of the body of Christ?” (1 Cor 10:16). In this case, is faith reaching backward to a point in time when the sins of the world were “put away” (Heb 9:26), we were “reconciled to God” (Rom 5:10), and the devil was “destroyed” (Heb 2:14). It is in the freshness of these realities that we triumph over the world, have access to grace, and experience Divine fellowship.


THIS IS MY BLOOD OF THE NEW TESTAMENT

               “ 23 And He took the cup, and when He had given thanks, He gave it to them: and they all drank of it. 24 And He said unto them, This is My blood of the new testament, which is shed for many.”


               HE TOOK THE CUP. Luke says Jesus first “took the cup, and gave thanks,” and told the disciples “Take this and divide it among yourselves “ (Lk 22:17). It appears that this was a larger cup from which each disciple would take a portion – a public cup made private, so to speak. Now, “after supper,” Jesus “likewise” took the cup (Lk 22:20).


               HE GAVE THANKS. It the giving of thanks, Jesus is sanctifying the cup as He did the bread – setting it aside for sacred purposes as well as giving thanks for them. It was Jesus manner to bless whatever was eaten at the time it was distributed. When He fed the four thousand, He gave thanks for the loaves, and later the fish as well (Mk 8:6-7). When He fed the five thousand, He apparently distributed the bread and fish simultaneously, and blessed them at the same time (Mk 6:41). While this is admittedly a technical point, it seems to me that it accents the blessing was in order that what was distributed might fulfill its intended purpose. For the multitudes, that purpose was that they might be fed and not faint from hunger. At this table, it was in order to a focused recollection of the Lord’s Christ.


               HE GAVE IT TO THEM. Jesus gave the cup to the disciples only after it had been sanctified – blessed by God for its intended use. Thus we see the disciples receiving something from Jesus that had been blessed by God the Father. His thanksgiving to God and word to them served to point their thoughts in the right direction. Again, I want to emphasize that this was a ceremonial meal, and not a common meal. That is, it was associated with remembrance, not with satisfying the needs of the body. It was not given to meet the needs of the body, but was intended to nourish the heart, soul, mind, and strength of the saints.


               Matthew also records that Jesus said, “Drink ye all of it” (Matt 26:27). This does not mean they were to drink everything in the cup; i.e. “all of IT.” Rather, it means that everyone of them was to drink of it: i.e. “ALL [to drink] of it.”


               THIS IS MY BLOOD OF THE NEW TESTAMENT. Both Matthew and Mark read, “This is My blood of the New Testament.” Luke and Paul read, “This cup is the New Testament in my blood” (Lk 22:20; 1 Cor 11:25). Again, Jesus is not defining the cup, but what is to be recalled. The Roman church teaches that the fruit of the vine turns into the blood of Christ – called “transubstantiation.” The doctrine teaches that the soul and Divinity of Jesus exist in the bread and the wine, so that all of His Person is in them. They join this teaching with what Jesus said about eating His flesh and drinking His blood in John 6:51-56). Another doctrine held concerning this is “consubstantiation.” This teaches that while, what is referred to as “the elements,” remain bread and wine, yet in the eating of them the true body and blood of the Lord are communicated to the participants. The Lutheran church holds to this view.


               It is important to note the care with which Jesus speaks. He does not associate His blood with Himself alone, but with the New Testament. All of the records accent this. “My blood of the New Testament” (Matt 26:28; Mk 14:23), and “the New Testament in My blood” (Lk 22:20; 1 Cor 11:25). In all cases, the focus is placed on the New Testament, or New Covenant, that was ratified by Christ’s blood , which is called “the blood of the covenant” (Heb 10:29), and “the blood of the everlasting covenant” (Heb 13:20).


               When. Therefore, we read of “the cup of blessing” being the “communion of the blood of Christ,” it is with particular regard to the covenant that was sanctified by it. This is NOT the means through which we are made “partakers of Christ,” something that is specifically linked to the confidence of faith(Heb 3:14). Christ dwelling within us, or becoming an integral part of our life, is never associated with ceremony. That is an association that belongs to the Law. It is to the degree that this is done “in remembrance” of Jesus (1 Cor 11:25) that we partake of Him, and not one whit more. Worthiness is associated with remembrance, not ceremony. In fact, a person can go through this action, and be condemned for doing it (1 Cor 11:27).


               SHED FOR MANY. Mark says, “shed for many.” Matthew reads, “shed for many for the remission of sins” (Matt 26:28). Luke says “shed for you” (Lk 22:20). The word “shed” means “poured out.” This accents the role of Jesus Himself in His death, as opposed to seeing it as only a murder (which it was – Acts 7:52; 21:38). However, it was not the mere fact of Christ’s death that saves us, but that He laid down His life – pouring out His soul unto the death (Isa 53:12), and making His soul an offering for sin (Isa 53:10). The shedding of Christ’s blood and the pouring out of His soul refer to the same act of obedience. It ought to be noted that Christ’s blood was not spilled, but was shed. Spilling can mean to accidentally or unintentionally cause something to fall. However, everything about Christ’s death had to do with Divine intention, purpose, and willingness on the part of Jesus Himself.


UNTIL THAT DAY

               “ 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung an hymn, they went out into the mount of Olives.”


               NO MORE. It is interesting that Jesus refers only to the cup, and not the eating of the bread. Luke and Paul do not refer to this statement. Matthew reads, “I will not drink henceforth of this fruit of the vine” (Matt 26:29). The words “no more” and “henceforth” parallel each another.


               THE FRUIT OF THE VINE. The use of this phrase – “the fruit fo the vine” – is employed by Matthew, Mark, and Luke (Matt 26:29; Mk 14:25; Lk 22:18). These are the only places the expression is used in all of the Scriptures. It confirms that Jesus was not speaking of the contents of cup actually becoming His blood, for now He refers to the contents of the cup as “the fruit of the vine,” and not “My blood.” It further confirms that they were not drinking hardened wine, which is not the fruit of the vine, but the result of fermentation. The word “fruit” is always associated with the source on which it grew naturally, whether tree (Gen 1:11-12), the ground (Gen 4:3), a vineyard (Lev 25:3), the land (Lev 25:19), the earth (James 5:7), or the vine (Mk 14:25). The word “wine” is never applied to the Passover or to the Lord’s Table. Those who so represent the cup have drawn from the wells of human wisdom. It is not likely that the God who forbade wine to priests (Lev 10:9), Nazarites (Num 6:2-3), and kings (Prov 31:4) upon the basis of its propensity to distort judgment (Lev 10:10-11), would employ it to remember His Son. All through the wilderness trek, God did not allow the Israelites to drink any wine or strong drink, doing so in order that they “might know that I am the Lord your God” (Deut 29:6). John the Baptist was forbidden to drink wine (Lk 1:15). When Jesus was offered wine mingled with myrrh on the cross, He refused it (Mk 15:22). The only Scriptural reference that could possibly be taken to mean Jesus drank wine is Matthew 11:19/Luke 7:34. There Jesus responded to those who criticized Him for eating with sinners. He said “The Son of man came eating and drinking.” It will be difficult indeed to substantiate that this means Jesus drank hard wine – particularly in view of what was said of wine in the Law. I gather that the reference is to “new wine,” which was fresh wine, kept in special bottles. I do not know what purpose is served by saying Jesus drank wine, or that the Bible condones moderate drinking. Moderate drinking – whatever that is meant to connote – is something like playing with a rattlesnake, or forming an alliance with an enemy. It certainly cannot be called abstaining from “all appearance of evil” (1 Thess 5:22)


               I DRINK IT NEW. Mark reads, “new in the kingdom of God.” The Amplified Bible reads, “when I drink it Endnote of a new and a higher quality in God’s kingdom.” Matthew reads, “new with you in My Father’s kingdom” (Matt 26:29). Here “new” means in a new way or manner. The words “My Father’s kingdom” suggest that this is speaking of “the end,” when, having put down all authority and power, He shall deliver up the Kingdom to the Father (1 Cor 15:24-28). Then, in a fuller and more extensive manner, He shall in some way lead the redeemed in the insightful recollection of their redemption from the land of the enemy. Then we will know as we are known, and will no longer see through a glass darkly (1 Cor 13:12). The fact that Jesus refers to that time indicates that He is looking forward to the time when He will be joined to His bride, who will at that time be without spot or wrinkle, or any such thing (Eph 5:27). It is precisely for this reason that this table is associated with the coming of the Lord. “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come” (1 Cor 11:26). Our recollection of the Lord includes remembering His promise to drink of the fruit of the vine in a new sense with us in the world to come. There is also a sense in which He drinks it with us now, for the cup of blessing is the “communion of the blood of Christ” (1 Cor 10:16). This is indicated in Luke’s record of this account: “until the kingdom of God shall come” (Lk 22:18).


                THEY SUNG A HYMN AND WENT OUT TO THE MOUNT OF OLIVES. Both Matthew and Mark refer to the singing of a hymn, and their going out into the mount of Olives (Mk 14:26; Matt 26:30). Some feel that the hymn they sung is, what is called, the Hallel, consisting of its second part (Psa 115-118), or possibly Psalm 136. Remember, Jesus was preparing to lay down His life, yet He sang.


               THE MOUNT OF OLIVES. John says “He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples” (John 18:1). We know from Matthew and Mark that this was the Garden of Gethsemane (Matt 26:36; Mk 14:32), located on the Mount of Olives. John says that Jesus “ofttimes resorted thither with His disciples” (John 18:2). During the final week of His life, Luke says of Jesus “and at night He went out, and abode in the mount that is called the mount of Olives” (Luke 21:37). Luke also says this is the place Jesus was “wont” to go: that is, it was where he was “accustomed” to go with them NKJV (Lk 22:39). Now, the stage is set for Jesus to be betrayed, arrested, and taken to the palace of the high priest to be tried and sentenced to death according to God’s “determinate counsel” (Acts 2:23).