St Mark Chapter XIV : Verses 12-25
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| Take ye. This is my body... J-J Tissot |
[13] And he sendeth two of his disciples, and saith to them: Go ye into the city; and there shall meet you a man carrying a pitcher of water, follow him;
[14] And whithersoever he shall go in, say to the master of the house, The master saith, Where is my refectory, where I may eat the pasch with my disciples?
[15] And he will shew you a large dining room furnished; and there prepare ye for us.
[16] And his disciples went their way, and came into the city; and they found as he had told them, and they prepared the pasch.
[17] And when evening was come, he cometh with the twelve.
[18] And when they were at table and eating, Jesus saith: Amen I say to you, one of you that eateth with me shall betray me.
[19] But they began to be sorrowful, and to say to him one by one: Is it I?
[20] Who saith to them: One of the twelve, who dippeth with me his hand in the dish.
[21] And the Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
[22] And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body.
[23] And having taken the chalice, giving thanks, he gave it to them. And they all drank of it.
[24] And he said to them: This is my blood of the new testament, which shall be shed for many.
[25] Amen I say to you, that I will drink no more of the fruit of the vine, until that day when I shall drink it new in the kingdom of God.
[12] Et primo die azymorum quando Pascha immolabant, dicunt ei discipuli : Quo vis eamus, et paremus tibi ut manduces Pascha? [13] Et mittit duos ex discipulis suis, et dicit eis : Ite in civitatem, et occurret vobis homo lagenam aquae bajulans : sequimini eum, [14] et quocumque introierit, dicite domino domus, quia magister dicit : Ubi est refectio mea, ubi Pascha cum discipulis meis manducem? [15] Et ipse vobis demonstrabit coenaculum grande, stratum : et illic parate nobis. [16] Et abierunt discipuli ejus, et venerunt in civitatem : et invenerunt sicut dixerat illis, et paraverunt Pascha. [17] Vespere autem facto, venit cum duodecim. [18] Et discumbentibus eis, et manducantibus, ait Jesus : Amen dico vobis, quia unus ex vobis tradet me, qui manducat mecum. [19] At illi coeperunt contristari, et dicere ei singulatim : Numquid ego? [20] Qui ait illis : Unus ex duodecim, qui intingit mecum manum in catino. [21] Et Filius quidem hominis vadit sicut scriptum est de eo : vae autem homini illi per quem Filius hominis tradetur! bonum erat ei, si non esset natus homo ille. [22] Et manducantibus illis, accepit Jesus panem : et benedicens fregit, et dedit eis, et ait : Sumite, hoc est corpus meum. [23] Et accepto calice, gratias agens dedit eis : et biberunt ex illo omnes. [24] Et ait illis : Hic est sanguis meus novi testamenti, qui pro multis effundetur. [25] Amen dico vobis, quia jam non bibam de hoc genimine vitis usque in diem illum, cum illud bibam novum in regno Dei.
Notes
The preparation of the Paschal Supper
Note. — From the evening of Wednesday to the evening of Thursday (Nisan 13) nothing is recorded concerning Jesus, hence it is supposed that He spent the day in Bethania, either in solitude or in the company of His Apostles and disciples in the house of Lazarus.
12. the first day of the unleavened bread. The 14th of Nisan, which commenced after sunset on the 13th of Nisan. It was sometimes called the preparation of the pasch. This was on the Thursday in Holy Week. The disciples must have been sent into the city early in the morning.
unleavened bread : bread without yeast or leaven. During the paschal season only unleavened bread was eaten. The Israelites were not even allowed to keep leavened bread in their houses during those eight days.
They were enjoined to search their houses carefully, lest any crumbs of leavened bread should have been overlooked. This ceremony was performed with a lighted candle and in silence, as a religious ceremony.
when they sacrificed the pasch. That is, when they killed the paschal lamb. This was done between the evenings (as the words in the evening , Exodus xii. 6, signify), that is, between noon and sunset on the 14th of Nisan. The Pasch was therefore killed on the 14th, and eaten after sunset (when the 15th of Nisan began).
The Jews calculated the beginning of the Pasch from the appearance of the first three stars on the evening of what we should call the 13th, and it ended the next evening when the first three stars were visible. The Israelites killed the lamb themselves in presence of the priests, and in the Temple. The paschal lamb was to be without blemish, a male, of one year (Exod. xii. 5).
Whither wilt thou, etc. The disciples may have meant, in what house in Jerusalem, or were they to prepare it in Bethania or
Jerusalem.
According to the Law, the paschal lamb had to be slain and eaten in Jerusalem, but as the city was extremely crowded at the festival times, and as Bethania and Bethpliage were so close to Jerusalem, they were, for religious purposes, included in the city. Hence the lamb slain in the Temple could be eaten in either of these suburbs.
prepare for thee to eat the pasch. This clearly refers to the paschal supper, although some writers maintain that Christ did not eat of it on this occasion.
13. two of his disciples. St Luke gives the fullest account. And he sent Peter and John , saying : Go and prepare for us the pasch, that we may eat. But they said: Where wilt thou that ive prepare ? (xxii. 8, 9). The first and second gospels omit —
(a) Our Lord’s question.(b) The names of the two disciples.
there shall meet you, etc. Our Lord foretells each detail as minutely as when He sent the two disciples to fetch the ass and the colt.
a man carrying a pitcher. As it was generally women who fetched the water from the well, a man performing this work would at once attract the attention of the disciples.
Jesus does not mention the name of the master of the house, perhaps in order not to reveal it to Judas, nor does He specify the exact locality.
14. say to the master of the house ; who was not the same as the man who carried the water.
St Matthew’s account runs thus : go ye into the city to a certain man, and say to him, etc., but he does not give the sign by which the disciples are to find the dwelling of the certain man, which deficiency is supplied by the second and third gospels.
The master saith. It is probable that the master of the house was a disciple of Christ. Some have conjectured that it was the paternal home of St Mark himself.
Where is my refectory ? (i.e. guest chamber). It was customary for the Jews to lend their rooms to the pilgrims who came to celebrate the Pasch. With Eastern hospitality they would offer the best room, nor would they expect or accept any remuneration beyond the skin of the paschal lamb and the earthenware vessels used at the feast ; “ during the time of the feast, the houses were of common right.”
15. a large dining-room furnished: better, “a room in the upper floor.” The guest chamber was usually on the “upper floor.” It would be provided with table, couches, and all the utensils necessary.
Some MSS. have furnished and prepared, where the word prepared may mean that the room had been searched with a lighted candle, according to custom. Even the poorest Israelites were bidden to eat the Pasch reclining, instead of standing as formerly, because the former attitude indicated rest, safety, and liberty. It is possible that the master of the house had had some previous intimation that Christ would ask for the room.
there prepare ye for us. This included procuring and killing the paschal lamb, and purchasing whatever else was required. These provisions needed were—
(a) The lamb.
(b) Red wine for the four cups.
(c) The bitter herbs, lettuce, endive, horehound, succory, parsley, etc.
(d) The nuts, raisins, apples — and almonds for the charoseth or sauce. (This the poor dispensed with.)
(e) The animal for the chagigah or festive sacrifice, which was added when the lamb did not suffice for the number present.
(f) Salt and vinegar.
(g) Unleavened bread.
Possibly Judas would have purchased these previously, so that Peter and John had only to procure the lamb, which could not be slain before noon on the 14th of Nisan.
16. his disciples went their way, etc. They carried out exactly our Lord’s commands.
The Paschal Supper and the institution of the Holy Eucharist (1)
17. when evening was come , — i.e. after sunset on the 14th of Nisan.
he cometh with the twelve. Jesus came from Bethania. This was His last journey to Jerusalem. He went to the house where St Peter and St John had prepared the paschal supper.
18. when they were at table and eating : literally, reclining at table.
one of you that eateth with me shall betray me. Jesus had previously told His disciples, the Son of man shall be betrayed to the chief priests (x. 33), but He had not yet said that the traitor was one of the Twelve. Jesus would still conceal the fault of Judas, and bring him to repentance if possible.
that eateth with me. There is a reference here to the prophecy contained in (Ps. xl. 10), For even the man of my peace , in whom I trusted, who ate my bread, hath greatly supplanted me.
19. they began to be sorrowful. Judas alone was conscience-stricken ; he was not sorrowful in the sense of repentant. The others sorrowed lest, through human frailty, they should betray their Lord.
Is it I ? The force of the original Greek is rather negative, Surely it is not I? From St Matthew we learn that Judas, with daring recklessness, also asked, Is it I , Rabbi ? and that Jesus answered him, Thou hast said, which was equivalent to an affirmation.
It is generally supposed that Jesus said these words in a low voice, so that none of the other disciples heard His reply. Jesus used the same words to the high-priest, I adjure thee by the living God that thou tell us if thou be the Christ the Son of God- Jesus saith to him : Thou hast said it (St Matt. xxvi. 63, 64). In this example we clearly see it is an affirmation.
20. One of the twelve who dippeth. These words confirm the previous statement, one of you shall betray me. Our Lord here refers to the ceremony of dipping the bitter herbs and the unleavened bread in the charoseth, when one dish of this sauce served for all at table. Possibly the Apostles remembered the words of Jesus, Have I not chosen you twelve , and one of you hath a devil ? (St John vi. 71).
his hand. The Orientals do not use knives and forks. They eat out of a common dish and break up their bread to serve as a spoon. Hence the importance attached by the Jews to washing the hands before and after meals. Notice that the president of the paschal feast washed his hands during the supper, after he had handled various things on the table.
21. the Son of man indeed, goeth. Christ went to death of His own free will, as we read in St John x. 18, No man taketh it away from me: but I lay it down of myself , and I have power to lay it down ; and I have power to take it up again.
woe to that man , etc.
This solemn “woe” pronounced by Jesus against the traitor in his hearing must have resounded in the soul of Judas like a death-knell. This predicted “woe” was quickly fulfilled, for that very night Satan entered into Judas, and a few hours later, his soul filled with remorse, having cast down the pieces of silver in the temple, he departed and went and hanged himself with a halter (St Matt, xxvii. 4-6). St Luke mentions the filial “ woe,” Judas went to his own place. In his own place he will be for all eternity. The son of perdition could have no place in heaven, since, though he confessed his crime publicly and restored the reward of his treachery, there was no absolution for his remorse, because there was no repentance in his soul. Judas the traitor is the only one whom we know for certain to be in hell. All others we must leave to the mercy of God. It is not our place to judge our neighbours. We know, however, that all who die in mortal sin are lost eternally.
It were better for him , etc. These words express the sentiments of a lost soul, who would prefer annihilation to the pains of the damned. The lost souls contribute to the praise of God, in spite of themselves, since they glorify His justice. All men throughout eternity will glorify God willingly if they stand among the redeemed ; unwillingly if, by their folly, they lose their immortal souls.
22. while they were eating. Jesus instituted the Holy Eucharist during the paschal supper. All that was requisite for this sacrament was at hand ; the cup, the red wine (and water), and the unleavened bread.
Jesus took bread. One of the three unleavened loaves that were brought in on the paschal table.
blessing , broke , and gave , etc. The order of the actions seems to indicate that Jesus consecrated, at that part of the ritual meal, where the celebrant broke the unleavened bread, and passed it round to each one present. Whether this supposition be correct or not, it was when Jesus, blessing , broke and gave to them , that the miracle of Transubstantiation was effected. By the words of Christ, which operated what they signified, the substance of the bread passed away and was replaced by the substance of Christ’s body and blood, while the accidents ( i.e . the taste, form, smell, colour, etc. of the bread) remained. This miracle of Transubstantiation is repeated at the consecration of the Mass, when the priest pronounces over the bread, the words which Christ used at the first celebration of the Holy Eucharist.
this is my body. This is a mystery of faith , which therefore none can understand. We believe and worship our Eucharistic Lord under the humble appearances of bread and wine, and Blessed are they that have not seen and, have believed (St John xx. 29).
Christ had promised about a year previously, If any man eat of this bread , he shall live for ever : and the bread that I will give, is my flesh for the life of the world. He that eateth my flesh and drinketh my blood, hath everlasting life : and I will raise him up at the last day. For my flesh is meat indeed ; and my blood is drink indeed (St John vi. 52, 55, 56). These words would have recurred to the Apostles on this occasion.
23. having taken the chalice: possibly the third cup, “the cup of blessing,” if we may conclude this from St Paul’s words, The chalice of benediction which we bless , is it not the communion of the blood of Christ ? And - the bread which we break, is it not the partaking of the body of the Lord ? (1 Cor. x. 16).
giving thanks. It was customary for the celebrant to give thanks before partaking of the “ cup of blessing,” which was then passed round to all.
they all drank of it. All present, but whether Judas was there is uncertain ; it is difficult to ascertain the exact order of events, as the Evangelists place them differently. St Mark, however, agrees with St Matthew.
The words they all drank do not imply that all communicants must drink of the chalice under pain of receiving what some non-Catholics call a mutilated sacrament. The Catholic Church teaches that Christ is present whole and entire under either species, hence it is not necessary that those who communicate, should receive under both kinds. This has been allowed, and may be again, as it is a matter of discipline, which the Church has power to regulate. For priests celebrating Mass, it is an obligation to receive under both kinds, since the separate consecration of the bread and wine represent the separation of the blood of Christ from His sacred body, which separation actually took place on Mount Calvary, and the Holy Mass is a shaving forth of the Passion and Death of Christ.
24. This is my blood , etc. Jesus had by His divine power changed the wine into His precious blood. These words were said before the Apostles drank of the cup, as we see from the 1st and 3rd gospels.
St Matt, xx vi. 27. And taking the chalice he gave thanks : and gave to them saying : Drink ye all of this.
St Luke xxii. 20. In like manner the chalice also, after he had supped, saying : This is the chalice, the new testament in my blood, which shall be shed for you.
of the new testament : or of the New Covenant. There is a reference here to Exod. xxiv. 8. And he took the blood and sprinkled it upon the people, and said, This is the blood of the covenant which the Lord hath made with you, etc.
When God made a covenant with His people of old, it was sealed with the blood of the victims. Jesus tells His disciples that his blood, contained in the chalice, is the sealing of the New Covenant, for the Law is to pass away and to give place to the Catholic Church, which is destined to be the home of all nations.
which shall be shed. These words had also a present signification. They referred primarily —
(a) To the Sacrament and Sacrifice Jesus was then instituting.(b) To His Sacrifice on the Cross.(c) To the mystical shewing forth of His Sacred Passion and death in the Holy Sacrifice of the Mass.
for many : for all, so far as our Lord’s desire extended, since He wills the salvation of all men. Some writers understand by many, the whole human race ; others, who believe Judas to have drunk of the chalice, see in these words an allusion to the inutility of Christ’s sufferings as far as the traitor was concerned. A third opinion put forth is that Christ used a double form of words, shed for you (St Luke xxii. 20) and shed for many.
The Church has not decided which form Christ used, but She has adopted both in the Canon of the Mass, qui pro vobis et promultis effundetur in remissionem. These words are not generally considered part of the essential words of consecration.
25. I will drink no more of the fruit of the vine. Possibly an allusion to the words of blessing pronounced over the third cup (i.e. of blessing) — Blessed be Thou, 0 Lord, our God, King of the Universe, who hast created the fruit of the vine ....
when I shall drink it new. Jesus again refers to His death. The whole expression evidently alludes to the joys of heaven, which are spoken of as a marriage supper (St Luke xxii. 30). The same figure is also used in Apoc. xix. 9, Blessed are they that are called to the marriage supper of the Lamb. The word here translated new signifies in the original Greek of a new kind. The Eucharistic Banquet was in future to take the place of the Paschal Supper.
The Paschal Supper and the institution of the Holy Eucharist (2)
Sequence of events. It is very difficult to determine the sequence of events that took place at the Last Supper. This will be self-evident from a mere glance at the following synopses of parallel passages : —
(1) The sequence of events is differently given ; hence we cannot, from the Evangelists' account, determine the exact chronological order.
(2) St Matthew and St Mark are identical in their sequence.
(3) All the four Evangelists relate the prediction of the betrayal, followed by the departure of Judas, and the prediction of the denial by St Peter.
(4) St John alone gives “the washing of the Apostles’ feet” and the discourses of Christ at the Last Supper.
(5) St Luke alone gives the contention concerning the first place.
Was Judas present at the institution of the Holy Eucharist ?
This is a question on which the Church has not pronounced, as it is an historical point on which we need fuller light, and where history is silent. Arguments for and against have been drawn from psychological and a priori standpoints; also from Scripture, from the Fathers, and from various commentators and eminent writers. As regards Scriptural arguments, we find that St Luke asserts that it was after the institution of the Holy Eucharist that Jesus said : “ But yet behold, the hand of him that betrayeth me is with me on the table” (xxii. 21). On the other hand, the first and second gospels place the departure of Judas before the institution of the Holy Eucharist. From St John no information can be gathered, as he omits the institution of the Holy Eucharist. The Fathers are not agreed on this subject, since from the earliest ages we find the two opinions advanced. Saints Jerome, Chrysostom, Cyprian of Jerusalem, Ambrose, Augustine (of Hippo), Thomas Aquinas all take the affirmative view, while Saints Hilary, Rupert, Cyril of Alexandria, Ammonius of Alexandria, and Innocent III. uphold the negative side. Later commentators and writers incline rather to the affirmative ; hence we can only conclude that no certain answer can be given to the question.
I. Those who hold that Judas WAS PRESENT harmonize the events thus : —
1. Jesus predicts the betrayal.2. He washes His Apostles’ feet.3. He speaks of His desire to eat the Pasch with them.4. He institutes the Holy Eucharist.5. Jesus predicts the betrayal a second time.6. Judas departs.7. The strife for the first place occurs.8. Christ predicts St Peter’s denial.9. Jesus delivers His discourses.
II. Those who hold the NEGATIVE VIEW harmonize the incidents in the following order : —
1. Jesus expresses His desire to eat the Pasch.2. The strife concerning the first place occurs as the disciples take their places.3. The washing of feet follows.4. Jesus predicts the betrayal.5. Judas departs.6. The Holy Eucharist is instituted.7. Jesus prophesies St Peter’s denial.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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