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What follows are readings for Thursday of Holy Week, also called Maundy Thursday or Holy Thursday.

Maundy comes from the Middle English maunde (1300 AD) and the Old French mandé, both of which have their roots in the Latin word mandatum — mandate or commandment, referring to John 13:34 (see today’s Gospel), when Jesus said:

I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.

John’s Gospel has five chapters about the Last Supper. Here are several posts about some of that content:

‘One of you will betray Me’ (John 13)

Maundy Thursday and the Last Supper: Jesus’s words of comfort (John 14, alludes to the Holy Trinity)

John 17 — the High Priestly Prayer: parts 1, 2 and 3

Not all Jews celebrated Passover on the same day:

Why some Jews celebrated Passover on Thursday and others on Friday (here and here)

John MacArthur on Passover as celebrated at the Last Supper

Another event on this particular day was Jesus’s foretelling Peter that he would deny Him three times before the cock crowed on Friday morning:

Jesus foretells Peter’s denial (Mark 14:26-31)

The evening of Maundy Thursday marks the beginning of the Triduum — the three most important days in the Church calendar, which end on the night of Easter Sunday:

What is the Triduum?

Now on to the readings. Emphases mine below.

First reading

This is the story of Passover, commemorated throughout Jewish history by divine commandment (verse 14). It includes the solemn feast which Jesus and the Twelve took part in at the Last Supper.

Exodus 12:1-4, (5-10), 11-14

12:1 The LORD said to Moses and Aaron in the land of Egypt:

12:2 This month shall mark for you the beginning of months; it shall be the first month of the year for you.

12:3 Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household.

12:4 If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it.

12:5 Your lamb shall be without blemish, a year-old male; you may take it from the sheep or from the goats.

12:6 You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight.

12:7 They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it.

12:8 They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs.

12:9 Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs.

12:10 You shall let none of it remain until the morning; anything that remains until the morning you shall burn.

12:11 This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the LORD.

12:12 For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the LORD.

12:13 The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt.

12:14 This day shall be a day of remembrance for you. You shall celebrate it as a festival to the LORD; throughout your generations you shall observe it as a perpetual ordinance.

Psalm

The Psalm is one of joyful thanksgiving to the Lord for all His goodness. May we be especially thankful for sending His Son to die for our sins and bring us to everlasting life.

Psalm 116:1-2, 12-19

116:1 I love the LORD, because he has heard my voice and my supplications.

116:2 Because he inclined his ear to me, therefore I will call on him as long as I live.

116:12 What shall I return to the LORD for all his bounty to me?

116:13 I will lift up the cup of salvation and call on the name of the LORD,

116:14 I will pay my vows to the LORD in the presence of all his people.

116:15 Precious in the sight of the LORD is the death of his faithful ones.

116:16 O LORD, I am your servant; I am your servant, the child of your serving girl. You have loosed my bonds.

116:17 I will offer to you a thanksgiving sacrifice and call on the name of the LORD.

116:18 I will pay my vows to the LORD in the presence of all his people,

116:19 in the courts of the house of the LORD, in your midst, O Jerusalem. Praise the LORD!

Epistle

Paul wrote of the events of the Last Supper, as our Lord related them to him. These verses, beginning with the second half of verse 23, are part of the traditional Anglican prayer of consecration before Holy Communion.

1 Corinthians 11:23-26

11:23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread,

11:24 and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.”

11:25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

Gospel

The washing of the feet took place before the events in Paul’s Epistle. Once again, Jesus said He was glorified (see Gospels for Tuesday and Wednesday of Holy Week).

John 13:1-17, 31b-35

13:1 Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end.

13:2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper

13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God,

13:4 got up from the table, took off his outer robe, and tied a towel around himself.

13:5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him.

13:6 He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”

13:7 Jesus answered, “You do not know now what I am doing, but later you will understand.”

13:8 Peter said to him, “You will never wash my feet.” Jesus answered, “Unless I wash you, you have no share with me.”

13:9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!”

13:10 Jesus said to him, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.”

13:11 For he knew who was to betray him; for this reason he said, “Not all of you are clean.”

13:12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you?

13:13 You call me Teacher and Lord–and you are right, for that is what I am.

13:14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.

13:15 For I have set you an example, that you also should do as I have done to you.

13:16 Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them.

13:17 If you know these things, you are blessed if you do them.

13:31b When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him.

13:32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once.

13:33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’

13:34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.

13:35 By this everyone will know that you are my disciples, if you have love for one another.”

This commandment to love also includes service, i.e. the washing of the feet. These days, many churches take it literally and have their own footwashing rites during the Holy Thursday evening Mass or service.

However, when I was growing up, such rites were few and far between in the churches I attended.

The key takeaway was ‘example’ (verse 15).

As such, the British monarch hands out Maundy money in an annual tradition that dates back centuries. The number of recipients of these small purses of money has depended on the age of the monarch since the 15th century. In 2019, as the Queen is 93, there will be 93 recipients of Maundy money at a special service held in St George’s Chapel at Windsor Castle on Thursday.

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jesus-praying-mount-of-olives-leadedglassworldcomBelow are past posts with Gospel readings and further information about Maundy Thursday:

‘One of you will betray Me’ (John 13)

Passover, the Last Supper and the New Covenant

Why some Jews celebrated Passover on Thursday and others on Friday (here and here)

Maundy Thursday and the Last Supper: Jesus’s words of comfort (John 14, alludes to Holy Trinity)

John MacArthur on Passover as celebrated at the Last Supper

John 17 — the High Priestly Prayer: parts 1, 2 and 3

Jesus foretells Peter’s denial (Mark 14:26-31)

What is Tenebrae?

What is the Triduum?

Maundy Thursday evening marks the beginning of the three most significant days in the Christian calendar, the most important of which is Easter.

jesus-praying-mount-of-olives-leadedglassworldcomThe evening of Maundy Thursday marks the beginning of the Triduum — ‘three days’ in Latin — the most important days in the Church calendar, which conclude Easter evening.

Find out how Passover was celebrated in Jesus’s time and how important the Last Supper is to Christianity:

John MacArthur on Passover as celebrated at the Last Supper

Passover, the Last Supper and the New Covenant

It is important to know that some Jews held this supper on Thursday and others on Friday, according to John MacArthur (emphases mine):

There actually were two different evenings when the Passover was celebrated. I’ll just leave it at this. The northern people in Galilee celebrated it on Thursday evening while the Judeans, the Sadducees and the people in the south celebrated it on Friday evening. This is perfect, so that Jesus could celebrate the Passover with His friends in Galilee when they celebrated it on Thursday and still die as the Passover lamb on Friday at the time when the southern Judeans were slaughtering their lambs for their Passover. So there are actually two times; on Thursday for those in the north, and on Friday for those in the south. And that’s an important reckoning because there are texts in John’s gospel, in particular, that make it necessary to understand that.

This is because of the difference in the way the two groups of Jews calculated their days:

Study Josephus. Study the Mishnah, the codification of Jewish law and other historical sources. You find that the Jews in the north and the Jewish people in the south, the Galileans say as opposed to the Judeans, had different ways of calculating their days. These chronological aspects have been a wonderful study in anybody’s…anybody who makes an effort to studying this in the New Testament is greatly enriched by it. But in the north, they calculated days from sunrise to sunrise…sunrise to sunrise. That was a day. Whereas in the south, they calculated the day from sunset to sunset. So that’s a very clear distinction. In Galilee, where Jesus and all the disciples except Judas, had grown up, they calculated days from sunrise to sunrise. So the fourteenth of Nissan was sunrise on Thursday to sunrise on Friday. That puts the Passover Thursday night. For the Jews in the south, it was sunset to sunset, so that puts it in late Friday for the southern Jews. Same day calculated two different ways. And that worked well for the Jews.

By the way, the Pharisees tended to go with the northern approach. The Sadducees who were all around Jerusalem tended to go, of course, with the southern approach. What that did was solve a couple of problems. It split the number of animals to be killed into two different periods, Thursday night and Friday night. It also reduced what were called regional clashes cause the southern people didn’t think too highly of the northern people. So it just was easier to have them separated.

Holy Communion stained glass home2romeThe posts below are resources for John’s Gospel, which provides the fullest description of the Last Supper and Jesus’s final discourses to the Apostles:

‘One of you will betray Me’ (John 13)

Maundy Thursday and the Last Supper: Jesus’s words of comfort (John 14)

John 17 — the High Priestly Prayer: parts 1, 2 and 3

These posts discuss the words of consecration, which Jesus used at the Last Supper and continue to be part of Christian liturgy today:

Forbidden Bible Verses — Matthew 26:26-29

Forbidden Bible Verses — Mark 14:22-25

Peter’s three denials of Jesus took place after His arrest. Jesus foretold this when He and the Apostles were at the Mount of Olives that night:

Forbidden Bible Verses — Mark 14:26-31

So much happened that day. The Apostles had no idea what would happen on Friday. But Jesus knew full well, which is why He spent hours in prayer while the Twelve slept nearby.

On Maundy Thursday — March 24, 2016 — a Christian-friendly Muslim was brutally murdered in a district of Glasgow.

There was little reporting after Easter weekend. Move along, there’s nothing to see.

Asad Shah, 40, was a newsagent who owned his own shop in Shawlands, Glasgow. He moved from Pakistan to Scotland in the 1990s and, by all accounts, was a happy, outgoing man who had many friends and acquaintances.

Asad was an Ahmadiyya (Ahmadi). They are among the most peaceful Muslim groups. Because the Ahmadis reject violence and jihad, they are also among the most persecuted. Fundamentalist Muslims do not consider Ahmadis to be true Muslims.

They have high respect for Jesus. They believe that, after His death, He was transported to Pakistan and was buried there. His notional tomb is a site of Ahmadi veneration. (See Jean Devriendt comment to Le Monde‘s article.)

This is an important detail, because Asad had a Facebook account on which he posted his final message at 5:10 p.m. on Maundy Thursday:

Good Friday and a very Happy Easter, especially to my beloved Christian nation … Let’s follow the real footstep of beloved holy Jesus Christ and get the real success in both worlds.

One cannot help but hope that Asad’s soul is with our Lord and that he has found ‘success’ in the world to come.

Scotland’s Daily Record reported on March 29 that Asad also posted his own videos with peaceful messages on his Facebook page. In November 2014, a London-based Muslim group opposed to Ahmadi teachings posted them on Daily Motion, a video hosting site, and accused him of being a ‘false prophet’.

Hours after Asad posted his Easter message, he was stabbed in the head with a kitchen knife then was stomped on outside his shop. The Daily Record reported that a man from Bradford (northern England) named Tanveer Ahmed was charged with his murder on March 29 in Glasgow Sheriff Court and remanded in custody. He is due to appear in court again this week.

The case is being rightly treated by authorities as ‘religiously prejudiced’.

Of course, when it was initially reported and few details were available, author Douglas Murray noted:

Most of the UK press began by going big on this story and referring to it as an act of ‘religious hatred’, comfortably leaving readers with the distinct feeling that – post-Brussels – the Muslim shopkeeper must have been killed by an ‘Islamophobe’.

Indeed. And:

Had that been the case, by now the press would be crawling over every view the killer had ever held and every Facebook connection he had ever made. They would be asking why he had done it and investigating every one of his associates.

You bet.

The truth turned out to be something quite different. Consequently, the media lost interest. The last reports that I could find are dated March 29, 2016.

On Easter Sunday, The Guardian reported that Scotland’s only Muslim minister Humza Yousaf tweeted:

No ifs, no buts, no living in denial – vile cancer of sectarianism needs stamped out wherever it exists – including amongst Muslims.

The paper also reported the statement which was issued on behalf of the Ahmadi community:

In any society, all members of the public have a right to safety and it is up to the government and police to protect members of the public as best they can. It is up to the government to root out all forms of extremism and the Ahmadiyya Muslim community has been speaking about the importance of this for many years.

Friends and acquaintances of Asad have generously raised more than £90,000 pounds to help his family.

The Guardian reported that Asad’s younger sister, who lives in England and travelled to Scotland to be with family members, expressed her deep gratitude to the donors. Of her late brother, she extolled his humble, gentle nature and said he was:

A real gentleman. He embraced Scotland and Glasgow. He was so proud to be a Glaswegian and so loyal to the city. He knew so many people.

May Asad rest in peace. My condolences to his family and friends who will miss him greatly.

Pope Francis displays a remarkably consistent disparagement of Western Christians.

Again and again, he tells them how lacking they are in charity and compassion.

Year after year, he refuses to acknowledge them even on Maundy Thursday, one of the holiest and most solemn days of the Church calendar. Instead, he goes to wash the feet of non-Christians who have no cognisance of Christ’s reasons for washing those of His apostles. This happened again on March 24, 2016. At least there were some Christians, including Copts, in that group, which is an improvement on his first year when all nearly all were Muslim prison inmates. The Christian prisoner had to explain to them what was happening. The others giggled.

His Urbi et Orbi speeches pursue the same theme. Westerners are bad people, caring nothing for anyone but themselves. On Easter Day, March 27, 2016, he once again told them to take in more refugees and migrants. After all, they, too, are only looking for a better life:

The Easter message of the risen Christ, a message of life for all humanity, echoes down the ages and invites us not to forget those men and women seeking a better future, an ever more numerous throng of migrants and refugees – including many children – fleeing from war, hunger, poverty and social injustice. All too often, these brothers and sisters of ours meet along the way with death or, in any event, rejection by those who could offer them welcome and assistance.

Le Monde‘s readers gave him short shrift indeed, and rightly so. Excerpts of their comments follow, translation mine:

Never has Europe taken in so many migrants as in the past few decades … For a long time now the overriding narrative has been that this is a ‘chance for France and for Europe’; today with the decline and serious problems linked to this evolution, the majority of people no longer believe it and will tune it out whether it comes from the EU or the Pope.

The Pope is aware that Europe is becoming areligious … The Vatican insists that Islam be present everywhere and supported by public powers … Religions have become interdependent on one another for their long-term survival, regardless of their compatibility.  

The Pope’s position on migrants seems absurd: never has Europe been so open and seen its population change at such high speed. It would be better to appeal for aid in situ, in refugee camps … But the Church, in its historic global collaboration with the system must support the basic interests of the globalist oligarchy.

It’s staggering that the Pope advocates breaking the law: illegal immigration. Yet, would one expect anything less from him?

American readers will know that Andrew Napolitano is Fox News Channel’s Senior Judicial Analyst. Prior to that he served a distinguished eight-year term as Judge of the New Jersey Superior Court and pursued a writing, teaching and television career.

Last week, he wrote a thoughtful article on the meaning of Easter for Fox. He explains the meaning of the events of Maundy Thursday, Good Friday and Easter with concise clarity. Parents, Sunday School teachers and anyone working with converts may find the following excerpts useful. Emphases mine below:

On the first Holy Thursday, Jesus attended a traditional Jewish Passover Seder. Catholics believe that at His last supper, Jesus performed two miracles so that we could stay united to Him. He transformed ordinary bread and wine into His own body, blood, soul and divinity, and He empowered His disciples and their successors to do the same.

On the first Good Friday, the government executed Jesus because it was convinced that by claiming to be the Son of God, He might foment a revolution against it. He did foment a revolution, but it was in the hearts of men and women. The Roman government had not heard of a revolution of the heart, so it condemned Him to death by crucifixion.

Jesus had the freedom to reject this horrific event, but He exercised His free will so that we might know the truth. The truth is that He would rise from the dead.

On Easter, three days after He died, that manifestation was completed when He did rise from the dead. By doing that, He demonstrated to us that while living, we can liberate our souls from the slavery of sin … and after death, we can rise to be with Him.

Easter — which manifests our own immortality — is the linchpin of human existence. With it, life is worth living, no matter its costs or pains. Without it, life is meaningless, no matter its fleeting joys or triumphs. Easter has a meaning that is both incomprehensible and simple. It is incomprehensible that a human being had the freedom to rise from the dead. It is simple because that human being was and is God.

Jesus is the hypostatic union — not half God and half man and not just a godly good man but truly and fully God and, at the same time, truly and fully man

What does Easter mean? Easter means that there’s hope for the dead. If there’s hope for the dead, there’s hope for the living

The last three paragraphs really express the meaning of Easter. I spent a goodly amount of time yesterday — Easter Day — giving thanks for our Lord’s crucifixion and resurrection in hope and peace. It was a beautiful day in every way.

As we are in Easter Week, may we continue to reflect on the meaning of hope and salvation through Christ Jesus.

Last Supper Byzantine Museum San Giorgio Venice Byz-LastS-BR750 paradoxplace_comThose looking for resources on Maundy — Holy — Thursday and an explanation of Passover and the Last Supper might find the following posts useful:

What is the Triduum?

‘One of you will betray Me’

Passover, the Last Supper and the New Covenant

Maundy Thursday and the Last Supper: Jesus’s words of comfort (John 14, mentions Holy Trinity)

John MacArthur on Passover as celebrated at the Last Supper

John 17 — the High Priestly Prayer: parts 1, 2 and 3

(Image credit: Paradoxplace.com)

The Epistle for Maundy Thursday in Year C of the three-year Lectionary is 1 Corinthians 11:23-26:

11:23 For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread,

11:24 and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.”

11:25 In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

John MacArthur tells us that 1 Corinthians existed before the gospels were written. That makes it:

the first statement of God, in print, regarding the Lord’s Table.  For a full understanding of all of it, you need to read the account in Matthew, Mark, Luke, and John, but here is the earliest account of the institution of the Lord’s Supper, and Paul says it was directly from the words of Jesus.  He Himself instituted it.

In the preceding verses, Paul took his converts to task for abusing Christ’s body and blood. MacArthur explains that:

they were coming to the Lord’s Supper drunk, gluttonous, that the rich were stuffing themselves in a gluttonous drunken manner and withholding from the poor so that they had nothing to eat in the love feast which proceeded the Lord’s Supper in that era.  That they came to the Lord’s Supper hating one another, with factions and divisions and bitternesses and unconfessed sin.  And the result of all of it is in verse 20.  Paul says, “When you come together therefore into one place,” and here’s the literal Greek, “it is impossible that you should eat the Lord’s Supper.”  You may be having something you think is the Lord’s Supper, but that’s an impossibility because of your attitude.  Some of you are drunk.  Some of you are deprived.  Some of you are gluttonous.  Some of you are hating one another.  There is bitterness, there is faction, there is division.  There are class divisions.  There are divisions over theological viewpoints.  There are divisions over every conceivable opinion within the church.  There is no real communion of the believers.  There is no real communion with Christ because of all the sinfulness.  You have debauched, desecrated the Lord’s Supper, and what you’re doing is not the Lord’s Supper.  Whatever you call it, it is not.

On that subject, 1 Corinthians 11:27-32 sound a warning against receiving Holy Communion unworthily, because doing so can be fatal:

27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died.[g] 31 But if we judged[h] ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined[i] so that we may not be condemned along with the world.

The verses in between — this year’s Maundy Thursday epistle — are Paul’s explanation of the importance of remembering and proclaiming the Last Supper until Christ Jesus comes again in glory.

He begins by making it clear that the bread and the cup are God-given, not manmade traditions (verse 23). MacArthur says:

In other words, here is a divine reality. 

Matthew Henry’s commentary reminds us that Paul was not among the apostles at the Last Supper, however:

He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing.

Paul quoted Jesus’s words regarding His body and blood (verses 24,25). We hear our clergy recite them in the prayers of consecration used in Catholic and mainstream Protestant churches. Paul was putting Holy Communion into an historical context for the Corinthians — and us.

Paul wanted his converts and us to know that whenever we come together to partake of this most blessed Sacrament, we proclaim our Lord’s death until He comes again (verse 26).

As with John 13, from which we have the gospel readings for Spy Wednesday and Maundy Thursday, we find the same juxtaposition of historic events and divine love in the epistle of 1 Corinthians 11.

The Last Supper was Jesus’s and the apostles’ commemoration of Passover. Passover recalls God’s mercy and love in delivering His people from bondage in Egypt when each household sacrificed a lamb. Jesus showed His mercy and love by dying on the cross as the once-sufficient sacrifice for our sins, which is why we call Him the Lamb of God. The night before, even though He knew Judas would betray Him, He washed His apostles’ feet and asked them to follow His example in future. He then broke bread and drank wine with them, recalling Passover and transforming those elements into His body and blood.

MacArthur explains:

If you study the gospels with that in mind, you can pick out just about detail by detail what they’re doing at each point in the Lord’s Supper, the Passover.  Somewhere along the line, at the point of unleaven bread being broken before the meal, Jesus took that bread that symbolized the exodus, broke it and said, “This bread is My,” what?  “Body.”  After the meal He took that third cup, and we know it was after the meal because it says, “After He had supped,” or after He had had supper, it doesn’t mean after He had drunk it first, it means after supper.  He took that third cup and said, “This cup which to you has represented the blood of a lamb at the Passover is no longer representative of that; this cup is My blood which is shed for you.”  And by that, Jesus transformed the Passover into the Lord’s Supper.  And He said, “Now, when you want to remember, you don’t want to remember exodus, you don’t want to remember Egypt anymore, you don’t want to remember Passover when you think of Savior God, when you think of God as deliverer.  You want to remember My death.  The Passover was a great thing that got you out of Egypt and ultimately into Canaan.  My death is going to get you out of bondage to Satan and ultimately into heaven.  The Passover provided for you only a physical release.  My death will provide for you an eternal and spiritual release.”  And when you want a contact point for God as Savior, for God as deliverer, it isn’t going to be the Passover feast, it’s going to be the Lord’s Supper. 

Henry’s commentary tells us:

The things signified by these outward signs; they are Christ’s body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood …

Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, {cf11ul Col 3:4}.

Paul called upon the Corinthians — and us — to partake of the Sacrament frequently with all reverence. It is a remembrance which, as Henry wrote, confers divine grace and eternal life.

The Triduum begins on the evening of Maundy Thursday.

At that point we enter the most solemn, sorrowful period in the Church calendar followed by the greatest, most joyous of feast days, Easter.

The following posts explain more about the Last Supper:

‘One of you will betray Me’

Passover, the Last Supper and the New Covenant

John MacArthur on Passover as celebrated at the Last Supper

St John’s Gospel has the fullest account of our Lord’s discourse at the Last Supper. What follows are selected passages accompanied by commentary:

John 13:16-20 – why the footwashing is necessary

John 13:36-38 – the promise of afterlife and foretelling Peter’s denial

John 14 – Jesus’s words of comfort

John 16:1-4 – a warning about persecution

John 16:16-24 sorrow will turn into joy

John 16:25-33 overcoming the world

John 17 — the High Priestly Prayer: parts 1, 2 and 3

Bible and crossContinuing a study of the passages from Luke’s Gospel which have been omitted from the three-year Lectionary for public worship, today’s post is part of my ongoing series Forbidden Bible Verses, also essential to understanding Scripture.

The Bible passages in this series have been excluded from the three-year Lectionary used by many Catholic and Protestant churches around the world.

Do some clergy using the Lectionary really want us understand Holy Scripture in its entirety? I wonder.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Luke 22:35-38

Scripture Must Be Fulfilled in Jesus

35 And he said to them, “When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, “Nothing.” 36 He said to them, “But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. 37 For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” 38 And they said, “Look, Lord, here are two swords.” And he said to them, “It is enough.”

—————————————————————–

This is the last of St Luke’s account of the inner room where Jesus instituted the Last Supper.

The preceding verses has the account of His foretelling Peter’s denial of Him hours later.

It is difficult for the remaining eleven Apostles — Judas has gone to the authorities — to understand what is happening and what will happen within the next 24 hours.

Now Jesus is telling His closest followers that they must take certain precautions for the future. He will no longer be amongst them physically to protect them. They do not grasp the import of His message, although it will make sense to them within the coming weeks.

Jesus begins by asking them if they had ever needed anything temporal when they went out briefly on their own ministry (verse 35). They respond by saying they had what they needed, as He had said at the time.

My readers who have been following these readings from Luke’s Gospel, which I started analysing in March 2013, will recall that in Luke 9:1-6, our Lord did indeed send the Apostles out for a short time, investing them with the divine grace to preach and heal. My post on the passage, with John MacArthur’s exposition, is useful to those who would like to better understand this ministry.

Luke 9:1-6

Jesus Sends Out the Twelve Apostles

 1 And he called the twelve together and gave them power and authority over all demons and to cure diseases, 2 and he sent them out to proclaim the kingdom of God and to heal. 3 And he said to them, “Take nothing for your journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. 4And whatever house you enter, stay there, and from there depart. 5And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them.” 6 And they departed and went through the villages, preaching the gospel and healing everywhere.

Luke 10 begins with Jesus sending out the 72 disciples in the same manner:

Jesus Sends Out the Seventy-Two

10 After this the Lord appointed seventy-two[a] others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. Go your way; behold, I am sending you out as lambs in the midst of wolves. 4 Carry no moneybag, no knapsack, no sandals, and greet no one on the road. Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. Whenever you enter a town and they receive you, eat what is set before you. Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town.

Jesus sent both groups out with few material comforts because He protected them from a distance. His blessing ensured that all would go well in their efforts. He also intended to show them that they, too, would be able to preach and heal in His name.

Back to today’s passage from Luke. Jesus now gives them different instructions: have a moneybag, take a knapsack and … buy a sword (verse 36).

That this passage does not find its way into the three-year Lectionary is deplorable. We need to know how Jesus’s presence and absence changed the conditions of His disciples’ ministry.

That said, even in churches where Scripture is studied in detail, John MacArthur says that he has never heard a sermon preached on these verses:

Perhaps you’ve never even read that passage. I don’t think in my life I’ve ever heard a message on that passage. And yet it is one of the most important ones in the New Testament for reasons that will become apparent to you.

But, people say, Jesus is — and was — non-violent, bar the cleansing of the temple. True. But then Jesus — by His all-human, all-divine nature — did not have to be violent.

He intended for the Apostles to arm themselves for self-defence, not for attacks.

Another Gospel passage which helps clarify what He is preparing them for is John 16:1-4, also spoken at the Last Supper (KJV below, emphases mine):

1These things have I spoken unto you, that ye should not be offended.

 2They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

 3And these things will they do unto you, because they have not known the Father, nor me.

 4But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

Incidentally, John 13-16 offers the fullest Gospel account of Jesus’s final words to His Apostles before the Crucifixion. In reading them, one really feels as if one were there at the Last Supper. These chapters are another reason why John’s Gospel is my favourite.

Returning to Luke, Matthew Henry’s commentary offers this analysis of Jesus’s instructions:

[1.] They must not now expect that their friends would be so kind and generous to them as they had been and therefore, He that has a purse, let him take it, for he may have occasion for it, and for all the good husbandry he can use. [2.] They must now expect that their enemies would be more fierce upon them than they had been, and they would need magazines as well as stores: He that has no sword wherewith to defend himself against robbers and assassins (2 Corinthians 11:26) will find a great want of it, and will be ready to wish, some time or other, that he had sold his garment and bought one. This is intended only to show that the times would be very perilous, so that no man would think himself safe if he had not a sword by his side.

In verse 37, Jesus tells the Apostles that He must fulfil Scripture. Here He cites Isaiah 53:12:

Therefore I will divide him a portion with the many,[j]
    and he shall divide the spoil with the strong,[k]
because he poured out his soul to death
    and was numbered with the transgressors;
yet he bore the sin of many,
    and makes intercession for the transgressors.

This is even more evidence that our Lord was meant to be crucified for our sins. Contrary to what revisionists or unbelieving ‘Bible scholars’ say, this was God’s plan for His Son from the beginning of the world. Nothing went wrong. Everything unfolded as He predestined.

MacArthur explains:

Our Lord Himself explicitly claims that He is the fulfillment of Isaiah 53, that is crucial…crucial to an understanding of the fact that Jesus knew who He was and why He had come. It is also the single most powerful New Testament interpreter of the meaning of Isaiah 53 because just the one quote, “He was numbered with the transgressors,” means that the whole chapter applies to Him because that phrase, “He was numbered with the transgressors,” which means that God treated Him as a sinner is repeated in different forms twenty times in Isaiah 53…twenty times in Isaiah 53 in one way or another, it says that Jesus was punished as a sinner…twenty times. This is just one of the twenty.

Luke 22:38 tells us that the Apostles found two swords. Jesus told them that they would suffice. This shows us that Jesus did not instruct them to spread the Gospel by violent means. However, He did expect them to be able to do His work, defending themselves when necessary.

A sword would also allow them to cut wood for fires and defend themselves against wild animals.

We might ask how the two swords just happened to be there. MacArthur surmises:

Probably one belonged to Simon the Zealot and the other one to the tax collector, Matthew. Don’t know. They would be the most likely people to have carried those things. But in the whole time they were with Jesus, they didn’t need any weapons. They would use them for purposes other than aggression.

However, just a few verses later in Luke 22, we read of Jesus’s betrayal and arrest on the Mount of Olives. Peter — the ‘one’ here — grabs a sword:

50 And one of them struck the servant[h] of the high priest and cut off his right ear.

Jesus rebukes the action and performs a final miracle before the Crucifixion:

51 But Jesus said, “No more of this!” And he touched his ear and healed him.

He acquiesced to His arrest because:

53  this is your hour, and the power of darkness.”

Next time: Luke 24:11-12

Bible and crossContinuing a study of the passages from Luke’s Gospel which have been omitted from the three-year Lectionary for public worship, today’s post is part of my ongoing series Forbidden Bible Verses, also essential to understanding Scripture.

The following Bible passages have been excluded from the three-year Lectionary used by many Catholic and Protestant churches around the world.

Do some clergy using the Lectionary really want us understand Holy Scripture in its entirety? I wonder.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Luke 22:31-34

Jesus Foretells Peter’s Denial

31 “Simon, Simon, behold, Satan demanded to have you,[a] that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” 33 Peter[b] said to him, “Lord, I am ready to go with you both to prison and to death.” 34 Jesus[c] said, “I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me.”

—————————————————————-

The setting for today’s reading is the private room where Jesus instituted the Last Supper.

Immediately following, in their carnal weakness, the Apostles debated who among them was the greatest. They still had no idea of the significance of what had happened and what would happen the following day.

Jesus interrupted their foolishness with this answer (Luke 22:25-27):

25 And he said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. 26 But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. 27 For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.

Today’s passage — our Lord’s warning to Peter — follows. Satan entered Judas to enact the betrayal. Now Jesus says that Satan is entering — sifting — Peter and the other ten.

It is important to note that ‘you’ in verse 31 is plural. So is the first ‘you’ in verse 32.

However, the second ‘you’ in verse 32 is singular. The use of the word ‘turn’ means ‘repent’, ‘convert’, ‘turn away from temptation’: in other words, once Peter broke Satan’s grip, he could help the other Apostles strengthen their faith. Jesus has prayed for this to occur.

Why did Jesus use the words ‘sift you like wheat’? Matthew Henry offers this analysis:

Peter, who used to be the mouth of the rest in speaking to Christ, is here made the ear of the rest and what is designed for warning to them all (all you shall be offended, because of me) is directed to Peter, because he was principally concerned, being in particular manner struck at by the tempter: Satan has desired to have you.

Henry says this conversation could have occurred between God and Satan with regard to the latter’s ‘demand’ (verse 31):

Probably Satan had accused the disciples to God as mercenary in following Christ, and aiming at nothing else therein but enriching and advancing themselves in this world, as he accused Job. “No,” saith God, “they are honest men, and men of integrity.” “Give me leave to try them,” saith Satan, “and Peter particularly.”

Satan can act only in the parameters God allows. God and His Son will not allow a permanent falling away of the Apostles’ faith, no matter how much Satan desires it.

As for ‘sifting’, Henry explains (emphasis in bold in the original, purple mine):

He desired to have them, that he might sift them, that he might show them to be chaff, and not wheat. The troubles that were now coming upon them were sifting, would try what there was in them: but this was not all[;] Satan desired to sift them by his temptations, and endeavoured by those troubles to draw them into sin, to put them into a loss and hurry, as corn when it is sifted to bring the chaff uppermost, or rather to shake out the wheat and leave nothing but the chaff. Observe, Satan could not sift them unless God gave him leave: He desired to have them, as he begged of God a permission to try and tempt Job. Exetesato–“He has challenged you, has undertaken to prove you a company of hypocrites, and Peter especially, the forwardest of you.”

Henry also offers this explanation, which comes from other Bible scholars:

Some suggest that Satan demanded leave to sift them as their punishment for striving who should be greatest, in which contest Peter perhaps was very warm: “Leave them to me, to sift them for it.”

In any event, Satan wanted the Apostles to disperse, desert and permanently deny Christ.

Peter, upon hearing Jesus’s words, pledged his loyalty unto death (verse 32). But Jesus told him that by the time the rooster crowed at dawn, he would deny him three times (verse 33).

Peter felt comfortable as long as our Lord was in his midst. However, once separated, it was a different story.

John MacArthur posits that Jesus referred to his leading Apostle by his former name of Simon to indicate that he would soon fall into his old ways. After Peter claimed he would go with Him unto death, Jesus addressed him as Peter — the Rock, a future leader — albeit with the foretelling of his denial.

Once Peter began ministering to others, he understood the importance of resisting temptation and sin. He wrote his letters — epistles — from personal experience. (See Essential Bible Verses page, near the bottom, for 1 Peter and 2 Peter.)

When he approached the end of his life, MacArthur says:

He ended up being imprisoned for his faith in Christ and ultimately crucified upside down because he wasn’t worthy, he said, to be crucified the way his Lord was crucified.  So he did go to prison and to death. 

MacArthur says that Jesus warned about Peter’s denial twice that evening: once immediately after the Last Supper and again at the Mount of Olives in the Garden of Gethsemane.

John’s Gospel aligns with Luke’s in the indoor setting (John 13:36-38):

36 Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” 37 Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” 38 Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

Mark’s and Matthew’s accounts take place at the Mount of Olives. Here is Mark 14:26-31:

26 And when they had sung a hymn, they went out to the Mount of Olives. 27And Jesus said to them, “You will all fall away, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’ 28But after I am raised up, I will go before you to Galilee.” 29 Peter said to him, “Even though they all fall away, I will not.” 30And Jesus said to him, “Truly, I tell you, this very night, before the rooster crows twice, you will deny me three times.” 31But he said emphatically, “If I must die with you, I will not deny you.” And they all said the same.

And Matthew 26:30-35:

30 And when they had sung a hymn, they went out to the Mount of Olives. 31 Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ 32 But after I am raised up, I will go before you to Galilee.” 33 Peter answered him, “Though they all fall away because of you, I will never fall away.” 34 Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” 35 Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

It is important for us to be able to tell detractors of Scripture that, with minor variations, the Gospel accounts are consistent.

Next time: Luke 22:35-38

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