Part 41 (1/2)

Luke alone preserves for us the command to 'do this,' which at once establishes the rite as meant to be perpetual, and defines the true nature of it. It is a memorial, and, if we are to take our Lord's own explanation, only a memorial. There is nothing here of sacramental efficacy, but simply the loving desire to be remembered and the condescending entrusting of some power to recall him to these outward symbols. Strange that, if the communion were so much more, as the sacramentarian theory makes it, the feast's own Founder should not have said a word to hint that it was.

And how deep and yet lowly an insight into His hold on our hearts the inst.i.tution of this ordinance shows Him to have had! The Greek is, literally, 'In order to My remembrance.' He knew that--strange and sad as it may seem, and impossible as, no doubt, it did seem to the disciples--we should be in constant danger of forgetting Him; and therefore, in this one case, He enlists sense on the side of faith, and trusts to these homely memorials the recalling, to our treacherous memories, of His dying love. He wished to live in our hearts, and that for the satisfaction of His own love and for the deepening of ours.

The Lord's Supper is a standing evidence of Christ's own estimate of where the centre of His work lies. We are to remember His death. Why should it be selected as the chief treasure for memory, unless it was something altogether different from the death of other wise teachers and benefactors? If it were in His case what it is in all others, the end of His activity for blessing, and no part of His message to the world, what need is there for the Lord's Supper, and what meaning is there in it, if Christ's death were not the sacrifice for the world's sin? Surely no view of the significance and purpose of the Cross but that which sees in it the propitiation for the world's sins accounts for this rite. A Christianity which strikes the atoning death of Jesus out of its theology is sorely embarra.s.sed to find a worthy meaning for His dying command, 'This do in remembrance of Me.'

But if the breaking of the precious alabaster box of His body was needed in order that 'the house' might be 'filled with the odour of the ointment,' and if His death was the indispensable condition of pardon and impartation of His life, then 'wheresoever this gospel shall be preached in the whole world, there,' as its vital centre, shall His death be proclaimed, and this rite shall speak of it for a memorial of Him, and 'show the Lord's death till He come.'

PARTING PROMISES AND WARNINGS

'And there was also a strife among them, which of them should be accounted the greatest. 25. And He said unto them, The kings of the Gentiles exercise lords.h.i.+p over them; and they that exercise authority upon them are called benefactors. 26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as He that serveth. 28. Ye are they which have continued with Me in My temptations. 29. And I appoint unto you a kingdom, as My Father hath appointed unto Me; 30. That ye may eat and drink at My table in My kingdom and sit on thrones judging the twelve tribes of Israel. 31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. 33. And he said unto Him, Lord, I am ready to go with Thee, both into prison, and to death. 34. And He said, I tell thee, Peter, the c.o.c.k shall not crow this day, before that thou shalt thrice deny that thou knowest Me. 35. And He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

36. Then said He unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 37. For I say unto you, that this that is written must yet be accomplished in Me, And He was reckoned among the transgressors: for the things concerning Me have an end.'--LUKE xxii. 24-37.

It was blameworthy, but only too natural, that, while Christ's heart was full of His approaching sufferings, the Apostles should be squabbling about their respective dignity. They thought that the half-understood predictions pointed to a brief struggle immediately preceding the establishment of the kingdom, and they wished to have their rank settled in advance. Possibly, too, they had been disputing as to whose office was the menial task of presenting the basin for foot-was.h.i.+ng. So little did the first partakers of the Lord's Supper 'discern the Lord's body,' and so little did His most loving friends share His sorrows.

I. Our Lord was not so absorbed in His antic.i.p.ations of the near Cross as to be un.o.bservant of the wrangling among the Apostles. Even then His heart was enough at leisure from itself to observe, to pity, and to help. So He at once turns to deal with the false ideas of greatness betrayed by the dispute. The world's notion is that the true use and exercise of superiority is to lord it over others.

Tyrants are flattered by the t.i.tle of benefactor, which they do not deserve, but the giving of which shows that, even in the world, some trace of the true conception lingers. It was sadly true, at that time, that power was used for selfish ends, and generally meant oppression. One Egyptian king, who bore the t.i.tle Benefactor, was popularly known as Malefactor, and many another old-world monarch deserved a like name.

Jesus lays down the law for His followers as being the exact opposite of the world's notion. Dignity and pre-eminence carry obligations to serve. In His kingdom power is to be used to help others, not to glorify oneself. In other sayings of Christ's, service is declared to be the way to _become_ great in the kingdom, but here the matter is taken up at another point, and greatness, already attained on whatever grounds, is commanded to be turned to its proper use. The way to become great is to become small, and to serve. The right use of greatness is to become a servant. That has become a familiar commonplace now, but its recognition as the law for civic and other dignity is all but entirely owing to Christianity. What conception of such a use of power has the Sultan of Turkey, or the petty tyrants of heathen lands? The worst of European rulers have to make pretence to be guided by this law; and even the Pope calls himself 'the servant of servants.'

It is a commonplace, but like many another axiom, universal acceptance and almost as universal neglect are its fate. Ingrained selfishness fights against it. Men admire it as a beautiful saying, and how many of us take it as our life's guide? We condemn the rulers of old who wrung wealth out of their people and neglected every duty; but what of our own use of the fraction of power we possess, or our own demeanour to our inferiors in world or church?

Have all the occupants of royal thrones or presidential chairs, all peers, members of Parliament, senators, and congressmen, used their position for the public weal? Do we regard ours as a trust to be administered for others? Do we feel the weight of our crown, or are we taken up with its jewels, and proud of ourselves for it? Christ's pathetic words, giving Himself as the example of greatness that serves, are best understood as referring to His wonderful act of was.h.i.+ng the disciples' feet. Luke does not record it, and probably did not know it, but how the words are lighted up if we bring them into connection with it!

II. Verses 28 to 30 naturally flow from the preceding. They lift a corner of the veil, and show the rewards, when the heavenly form of the kingdom has come, of the right use of eminence in its earthly form. How pathetic a glimpse into Christ's heart is given in that warm utterance of grat.i.tude for the imperfect companions.h.i.+p of the Twelve! It reveals His loneliness, His yearning for a loving hand to grasp, His continual conflict with temptations to choose an easier way than that of the Cross. He has known all the pain of being alone, and feeling in vain for a sympathetic heart to lean on. He has had to resist temptation, not only in the desert at the beginning, or in Gethsemane at the end, but throughout His life. He treasures in His heart, and richly repays, even a little love dashed with much selfishness, and faithfulness broken by desertion. We do not often speak of the tempted Christ, or of the lonely Christ, or of the grateful Christ, but in these great words we see Him as being all these.

The rewards promised point onwards to the perfecting of the kingdom in the future life. We notice the profound thought that the kingdom which His servants are to inherit is conferred on them, '_as_ My Father hath appointed unto Me,'--that is, that it is a kingdom won by suffering and service, and wielded by gentleness and for others. 'If we suffer, we shall also reign with Him.' The characteristics of the future royalty of Christ's servants are given in highly figurative language. A state of which we have no experience can only be revealed under forms drawn from experience; but these are only far-off approximations, and cannot be pressed.

The sacred Last Supper suggested one metaphor. It was the last on earth, but its sanct.i.ty would be renewed in heaven, and sadness and separation and the following grief would not mar the perfect, perpetual, joyful feast. What dim visions of rule and delegated authority may lie in the other promise of judging the twelve tribes of Israel, we must wait till we go to that world to understand. But this is clear, that continuing with Jesus here leads to everlasting companions.h.i.+p hereafter, in which all desires shall be satisfied, and we shall share in His authority and be representatives of His glory.

III. But Jesus abruptly recalls Himself and the Twelve from these remoter prospects of bliss to the nearer future of trial and separation. The solemn warning to Peter follows with startling suddenness. Why should they be fighting about precedence when they were on the verge of the sorest trial of their constancy? And as for Peter, who had, no doubt, not been the least loud-voiced in the strife, he needed most of all to be sobered. Our narrow limits forbid our doing even partial justice to the scene with him; but we note the significant use of the old name 'Simon,' reminding the Apostle of his human weakness, and its repet.i.tion, giving emphasis to the address.

We note, too, the partial withdrawal of the veil which hides the spirit world from us, in the distinct declaration of the agency of a personal tempter, whose power is limited, though his malice is boundless, and who had to obtain G.o.d's permission ere he could tempt. His sieve is made to let the wheat through, and to retain the chaff. It will be hard to empty this saying of its force. Christ taught the existence and operation of Satan; but He taught, too, that He Himself was Satan's victorious antagonist and our prevailing intercessor. He is so still. He does not seek to avert conflict from us, but prays that our faith fail not, and Himself, too, fulfils the prayer by strengthening us.

Faith, then, conquers, and withstands Satan's sifting. If it holds out, we shall not fall, though all the winds howl round us. We are not pa.s.sive between the two antagonists, but have to take our share in the struggle. Partial failures may be followed by recovery, and even tend to increase our power to strengthen other tempted ones, by the experience gained of our own weakness, which deepens humility and forbearance with others' faults, and by the experience of Christ's strength, which makes us able to direct them to the source of all safety.

Peter's pa.s.sionate avowal of readiness to bear anything, if only he was with Christ, is the genuine utterance of a warm impulsive heart, which took too little heed of Christ's solemn warning, and fancied that the tide of present feeling would always run as strong as now.

Emotion fluctuates. Steadfast devotion is chary of mortgaging the future by promises. He who knows himself is slow to say, 'I will,'

for he knows that 'Oh that I may!' is fitter for his weakness. Very likely, if Peter had been offered fetters or the scaffold then and there, he would have accepted them bravely; but it was a different thing in the raw, cold morning, after an agitating night, and the Master away at the far end of the great hall. A flippant maid's tongue was enough to finish him then.

It is sometimes easier to bear a great load for Christ than a small one. Some of us could be martyrs at the stake more easily than confessors among sneering neighbours. Jesus had spared the Apostle in the former warning of his fall, but He spoke plainly at last, since the former had been ineffectual; and He addressed him by his new name of Peter, as if to heighten the sin of denial by recalling the privileges bestowed.

IV. The last part of the pa.s.sage deals with the new conditions consequent on Christ's departure. The Twelve had been exempt from the care of providing for themselves while He was with them, but now they are to be launched into the world alone, like fledglings from the nest. Not that His presence is not with them or with us, but that His absence throws the task of providing for wants and guarding against dangers on themselves, as had not been the case during the blessed years of companions.h.i.+p. Hence the injunctions in verse 36 lay down the permanent law for the Church, while verse 37 a.s.signs as its reason the speedy fulfilment of the prophecies of Messiah's sufferings.

Substantially the meaning of the whole is: 'I am on the point of leaving you, and, when I am gone, you must use common-sense means for provision and protection. I provided for you while I was here, without your co-operation. Remember how I did so, and trust Me to provide in future, through your co-operation.'

The life of faith does not exclude ordinary prudence and the use of appropriate means. It is more in accord with Christ's mind to have a purse to keep money in, and a wallet for food-stores, than to go out, as some good people do, saying, 'The Lord will provide.' Yes, He will; but it will be by blessing your common-sense and effort. As to the difficulty felt in the injunction to buy a sword, our Lord would be contradicting His whole teaching if He was here commanding the use of arms for the defence of His servants or the promotion of His kingdom. That He did not mean literal swords is plain from His answer to the Apostles, who produced the formidable armament of two.

'It is enough.' A couple are plenty to fight the Roman Empire with.