_THE COMPACT OF JUDAS――THE LAST SUPPER._
A.D. 30.
AT the close of these solemn prophecies the Redeemer reminded the
Apostles that after two days the Passover would be celebrated, and
the Son of Man would be betrayed to be crucified (Mtt. xxvi. 1,2).
Having thus indicated the precise time, when the Hour so often spoken
of before should come, He retired in all probability to Bethany[483],
and there, hidden in holy seclusion (Jn. xii. 36), spent the last day
preceding His sufferings.
Meanwhile the rulers of the nation were holding a formal and deliberate
consultation as to the best means for putting Him to death. Humbled as
they had been that day in the Temple in the eyes of the people, and
disappointed in all their projects of ensnaring Him in a capital charge,
they saw that their influence was lost unless they were willing to take
extreme measures[484]. The chief priests, therefore, the scribes, and
the elders (Comp. Mtt. xxvi. 3; Mk. xiv. 1) assembled not in their
usual place of conclave, the hall Gazith[485] on the Temple Mount, but
in the court of the palace of Caiaphas, the high-priest (Mtt. xxvi. 3).
He, as we have seen, had already advised that the Holy One should
be put to death[486], and doubtless many of those present would have
gladly resolved on seizing Him by force. But by degrees they became
alive to the difficulties of the case.
The recent events on the day of the Triumphal Entry convinced them of
the great influence which the Redeemer wielded over many of the nation,
and especially the bold and hardy mountaineers of Galilee. The only
place where He appeared in public after the nights had been spent
at Bethany was the Temple. But to seize Him there in the present
excited state of popular feeling would certainly lead to a tumult (Mtt.
xxvi. 5; Mk. xiv. 2; Lk. xxii. 2), and this to the interposition of
the procurator in the fortress of Antonia. Forcible and hasty measures
were therefore to be avoided, and it was formally resolved to take
Him by craft, and therefore secretly, and for this purpose to await
a favourable opportunity[487].
While, however, they were thus debating, a mode of apprehending Him
suddenly presented itself which they had never anticipated[488]. Judas
Iscariot, whose chagrin at the discovery of His real character[489]
and the rebuke of His Master on the evening of the Anointing at Bethany
has been already described, approached with an enquiry as to the sum
they were willing to give him in the event of his betraying the Holy
One into their hands (Mtt. xxvi. 14). Thereupon with a joyous alacrity
(Mk. xiv. 11; Lk. xxii. 5) they covenanted to give him _thirty pieces
of silver_[490], and he on his part began to watch for a seasonable
occasion of delivering Him into their hands, without rousing the
feelings of the multitude (Lk. xxii. 6).
Thus, then, the day of seclusion at Bethany, the Thursday of the
Holy Week, passed away. Meanwhile the hour for the celebration of the
Passover drew near. The Saviour had already reminded His disciples
of its approach, and connected it with His own death. Accordingly the
Apostles now enquired of Him where He intended to celebrate it, and in
reply He bade two of their number, Peter and John, go into the city (Lk.
xxii. 8), and informed them that on entering it they would meet a man
bearing a pitcher of water, whom they were to follow to whatever house
he should enter. On reaching it they were to address to the owner[491]
of this house the significant words, _The Master saith, My time is at
hand; where is the guest-chamber where I may eat the Passover with My
disciples_? and he would shew them a large upper-room _furnished and
prepared_; there they were _to make ready_[492] (Mtt. xxvi. 18; Mk.
xiv. 14; Lk. xxii. 11).
Thus directed, the two Apostles went their way, and found everything
as their Lord had described with such striking minuteness. The large
upper-room is represented as already _furnished and prepared_ (Mk.
xiv. 15; Lk. xxii. 12). Hence we may perhaps infer that the searching
for and putting away of every particle of leaven (1 Cor. v. 7), so
important a preliminary to the Passover, had already been carried out,
and that the preparation made by the Apostles included the provision of
the unleavened cakes, of the bitter herbs, and the cups of wine; of
everything, in short, that could be prepared on the day before the
sacrifice of the Paschal Lamb[493].
This done, they probably returned to their Lord, who later in the
evening, when _the hour was come_ (Lk. xxii. 14), left the little
village of Bethany, crossed the Mount of Olives, and entering the city
repaired with the Twelve to the upper-room. There they sat down, or
reclined, according to the usual custom, and the Redeemer, taking the
place of Celebrant or Proclaimer of the Feast, said, _With desire have
I desired to eat this Passover with you before I suffer; for I say unto
you, I will no more eat thereof until it be fulfilled in the Kingdom
of God_. With these words He took a Cup, the first Cup we may believe,
usually devoted to the “announcement” of the Feast, and gave thanks,
and said, _Take ye this, and divide it amongst you; for I say unto
you, I will not drink of the fruit of the Vine, till the Kingdom of
God shall come_ (Lk. xxii. 17, 18).
But even now, even in this solemn hour, the old contention touching
priority again broke out among the Apostles (Lk. xxii. 24). Thereupon
the Holy One spake a few gentle but solemn words to repress so unseemly
a dispute (Lk. xxii. 25–30); and to teach them in the most striking
manner possible a lesson of humility, took upon Him the form of a
servant, and girding Himself with a towel washed His disciples’ feet
(Jn. xiii. 1–6). Simon Peter, with his wonted impetuosity, would have
checked the loving designs of His Master, and when the Redeemer told
him that, unless He washed his feet he had no part with Him (Jn. xiii.
9), with that quick revulsion so natural to him, he begged that He
would wash not only his feet, but his hands and his head. _He that hath
bathed_, replied his Master, _needeth not save to wash his feet, but is
clean every whit; and ye are clean, but not all_ (Jn. xiii. 10, 11).
With this sad intimation of treachery in their midst the Feast was
resumed[494], and probably the second Cup of Wine was drunk. But soon
the consciousness of the Traitor’s presence so wrought upon the Saviour,
that His inmost soul was deeply moved and troubled, and He testified
and said, _Verily, verily, I say unto you, that one of you will betray
Me_ (Jn. xiii. 21). This announcement excited great surprise and deep
sorrow among the Apostles, and many were the earnest questionings,
_Lord, is it I_? At length He gave a special and private indication to
the disciple that reclined upon His bosom. He was the Traitor to whom
_He should give the sop[495], when He had dipped it_ (Jn. xiii. 26). At
this point Judas Iscariot, though he had already made his compact with
the chief priests, dared to enquire, _Lord, is it I_? (Mtt. xxvi. 25).
_Thou hast said_, replied the Redeemer, and gave him the sop, adding
shortly afterwards, _That thou doest do quickly_ (Jn. xiii. 27). The
real import of these words remained unknown to the rest of the Apostles,
and they imagined that they related only to the provision of something
needed for the feast, or the bestowal of some charity on the poor. As
soon, then, as he had received the sop, Judas arose and went forth to
execute his awful purpose, _and it was night_ (Jn. xiii. 30).
On his departure the Saviour was no more troubled in spirit, but brake
forth into the same triumphant language which fell from His lips when
He heard of the request of the Greeks in the Temple Courts: _Now_, said
He, _is the Son of Man glorified, and God is glorified in Him; if God
is glorified in Him, God will also glorify Him in Himself, and will
straightway glorify Him_ (Jn. xiii. 31, 32).
Again the Meal proceeded, and soon taking one of the unleavened cakes
that had been placed before Him, and giving thanks, probably in the
usual words, He brake it, and gave it to His Apostles, saying,
_Take, eat: this is My Body, which is given for you: do this in
remembrance of Me[496]._
Afterwards He took a Cup of wine, in all probability the third Cup, and
known as the “Cup of blessing,” and having offered thanks, gave it unto
them saying,
_Drink ye all of this; for this Cup is My Blood of the New Covenant,
which is shed for you and for many, for the remission of sins: this do
ye, as oft as ye shall drink it, in remembrance of Me[497]._
The Holy Eucharist thus instituted, He conversed with the Apostles
concerning the events that were soon to happen to Himself and them,
how they would desert Him in His most critical and trying hour, how
their faith would fail, how they would be dispersed each unto his own.
These announcements of coming failure sounded unbearable to the Apostle
Peter. _Lord_, said he, _I am ready to go with Thee unto prison and
to death――I am ready to lay down my life for Thee_ (Mtt. xxvi. 33; Jn.
xiii. 37). _Verily, verily, I say unto thee_, replied the Master, in
solemn words, _This night, before the cock crow twice, thou shalt deny
Me thrice_ (Mtt. xxvi. 34; Mk. xiv. 30; Jn. xiii. 38). But this sad
announcement, so far from solemnising the Apostle’s feelings, provoked
him to fresh protestations of fidelity (Mk. xiv. 31). With still
greater vehemence he declared, _If I should die with Thee, I will not
deny Thee_; and in these well-meant but short-sighted declarations the
rest of the Apostles joined also (Mtt. xxvi. 35; Mk. xiv. 31).
And now, whereas at the usual Paschal Feast it had been customary
to continue long in religious conversation respecting the great
events of the Exodus, and the national deliverance from Egypt, so on
this occasion did the Saviour continue long in earnest conversation
with His chosen ones. But He spake to them of other and still more
exalted themes; of His own departure to the Father and the coming of
the Comforter (Jn. xiv. 1–31); of Himself as the true Vine and His
disciples as the branches (Jn. xv. 1–6); of the hatred of the world and
its sin against Him (Jn. xv. 18–25); of the trials which the Apostles
must expect, and the assured aid of the Comforter (Jn. xvi. 1–16); of
offering up prayer in His name (Jn. xvi. 23–27). And at the close of
these solemn and affecting discourses, lifting up His eyes to heaven
in rapt and solemn devotion, He committed the Apostles to the guardian
care of the Eternal Father, and dedicated to Him His own completed work,
contemplating it once more in its issues not only on these then present,
but on all that should believe on His Name (Jn. xvii.).
The night was now far advanced. A hymn, probably the Hallel, was sung,
and the Apostles went forth with their Lord through the quiet streets
of the city towards the Mount of Olives (Mtt. xxvi. 30; Mk. xiv. 26).