The words which the Master spoke as He appeased their unseemly strife must, indeed, have touched them to the quick. First, He showed them, not so much in the language of even gentlest reproof as in that of teaching, the difference between worldly honour and distinction in the Church of Christ. In the world kingship lay in supremacy and lordship, and the title of Benefactor accompanied the sway of power. But in the Church the greater' would not exercise lordship, but become as the less and the younger [the latter referring to the circumstance, that age next to learning was regarded among the Jews as a claim to distinction and the chief seats]; while, instead of him that had authority being called Benefactor, the relationship would be reversed, and he that served would be chief. Self-forgetful humility instead of worldly glory, service instead of rule: such was to be the title to greatness and to authority in the Church. [5649] Having thus shown them the character and title to that greatness in the Kingdom, which was in prospect for them, He pointed them in this respect also to Himself as their example. The reference here is, of course, not to the act of symbolic foot-washing, which St. Luke does not relate - although, as immediately following on the words of Christ, it would illustrate them - but to the tenor of His whole Life and the object of His Mission, as of One Who served, not was served. Lastly, He woke them to the higher consciousness of their own calling. Assuredly, they would not lose their reward; but not here, nor yet now. They had shared, and would share His trials' [5650] - His being set at nought, despised, persecuted; but they would also share His glory. As the Father had covenanted' to Him, so He covenanted' and bequeathed to them a Kingdom, in order,' or so that,' in it they might have festive fellowship of rest and of joy with Him. What to them must have been temptations,' and in that respect also to Christ, they had endured: instead of Messianic glory, such as they may at first have thought of, they had witnessed only contradiction, denial, and shame - and they had continued' with Him. But the Kingdom was also coming. When His glory was manifested, their acknowledgement would also come. Here Israel had rejected the King and His Messengers, but then would that same Israel be judged by their word. A Royal dignity this, indeed, but one of service; a full Royal acknowledgement, but one of work. In that sense were Israel's Messianic hopes to be understood by them. Whether or not something beyond this may also be implied, and, in that day when He again gathers the outcasts of Israel, some special Rule and Judgment may be given to His faithful Apostles, we venture not to determine. Sufficient for us the words of Christ in their primary meaning. [5651]
So speaking, the Lord commenced that Supper, which in itself was symbol and pledge of what He had just said and promised. The Paschal Supper began, as always, [5652] by the Head of the Company taking the first cup, and speaking over it the thanksgiving.' The form presently in use consists really of two benedictions - the first over the wine, the second for the return of this Feastday with all that it implies, and for being preserved once more to witness it. [5653] Turning to the Gospels, the words which follow the record of the benediction on the part of Christ [5654] seem to imply, that Jesus had, at any rate, so far made use of the ordinary thanksgiving as to speak both these benedictions. We know, indeed, that they were in use before His time, since it was in dispute between the Schools of Hillel and Shammai, whether that over the wine or that over the day should take precedence. That over the wine was quite simple: Blessed art Thou, Jehovah our God, Who hast created the fruit of the Vine!' The formula was so often used in blessing the cup, and is so simple, that we need not doubt that these were the very words spoken by our Lord. It is otherwise as regards the benediction over the day,' which is not only more composite, but contains words expressive of Israel's national pride and self-righteousness, such as we cannot think would have been uttered by our Lord. With this exception, however, they were no doubt identical in contents with the present formula. This we infer from what the Lord added, as He passed the cup round the circle of the disciples. [5655] No more, so He told them, would He speak the benediction over the fruit of the vine - not again utter the thanks over the day' that they had been preserved alive, sustained, and brought to this season.' Another Wine, and at another Feast, now awaited Him - that in the future, when the Kingdom would come. It was to be the last of the old Paschas; the first, or rather the symbol and promise, of the new. And so, for the first and last time, did He speak the twofold benediction at the beginning of the Supper.