We now approach the most solemn part of that night: The Institution of the Lord's Supper. It would manifestly be beyond the object, as assuredly it would necessarily stretch beyond the limits, of the present work, to discuss the many questions and controversies which, alas! have gathered around the Words of the Institution. On the other hand, it would not be truthful wholly to pass them by. On certain points, indeed, we need have no hesitation. The Institution of the Lord's Supper is recorded by the Synoptists, although without reference to those parts of the Paschal Supper and its Services with which one or another of its acts must be connected. In fact, while the historical nexus with the Paschal Supper is evident, it almost seems as if the Evangelists had intended, by their studied silence in regard to the Jewish Feast, to indicate that with this Celebration and the new Institution the Jewish Passover had for ever ceased. On the other hand, the Fourth Gospel does not record the new Institution - it may have been, because it was so fully recorded by the others; or for reasons connected with the structure of that Gospel; or it may be accounted for on other grounds. [5709] But whatever way we may account for it, the silence of the Fourth Gospel must be a sore difficulty to those who regard it as an Ephesian product of symbolico-sacramentarian tendency, dating from the second century.
The absence of a record by St. John is compensated by the narrative of St Paul in 1 Cor. xi. 23-26, to which must be added as supplementary the reference in 1 Cor. x. 16 to the Cup of Blessing which we bless' as fellowship of the Blood of Christ, and the Bread which we break' as fellowship of the Body of Christ.' We have thus four accounts, which may be divided into two groups: St Matthew and St. Mark, and St. Luke and St. Paul. None of these give us the very words of Christ, since these were spoken in Aramæan. In the renderings which we have of them one series may be described as the more rugged and literal, the other as the more free and paraphrastic. The differences between them are, of course, exceedingly minute; but they exist. As regards the text which underlies the rendering in our A.V., the difference suggested are not of any practical importance, [5710] with the exception of two points. First, the copula is' [This is My Body,' This is My Blood'] was certainly not spoken by the Lord in the Aramaic, just as it does not occur in the Jewish formula in the breaking of bread at the beginning of the Paschal Supper. Secondly, the words: Body which is given,' or, in 1 Cor. xi. 24, broken,' and Blood which is shed,' should be more correctly rendered: is being given,' broken,' shed.'
If we now ask ourselves at what part of the Paschal Supper the new Institution was made, we cannot doubt that it was before the Supper was completely ended. [5711] We have seen, that Judas had left the Table at the beginning of the Supper. The meal continued to its end, amidst such conversation as has already been noted. According to the Jewish ritual, the third Cup was filled at the close of the Supper. This was called, as by St. Paul, [5712] the Cup of Blessing,' partly, because a special blessing' was pronounced over it. It is described as one of the ten essential rites in the Paschal Supper. Next, grace after meat' was spoken. But on this we need not dwell, nor yet on the washing of hands' that followed. The latter would not be observed by Jesus as a religious ceremony; while, in regard to the former, the composite character of this part of the Paschal Liturgy affords internal evidence that it could not have been in use at the time of Christ. But we can have little doubt, that the Institution of the Cup was in connection with this third Cup of Blessing.' [5713] If we are asked, what part of the Paschal Service corresponds to the Breaking of Bread,' we answer, that this being really the last Pascha, and the cessation of it, our Lord anticipated the later rite, introduced when, with the destruction of the Temple, the Paschal as all other Sacrifices ceased. While the Paschal Lamb was still offered, it was the Law that, after partaking of its flesh, nothing else should be eaten. But since the Paschal Lamb had ceased, it is the custom after the meal to break and partake as Aphikomon, or after-dish, of that half of the unleavened cake, which, as will be remembered, had been broken and put aside at the beginning of the Supper. The Paschal Sacrifice having now really ceased, and consciously so to all the disciples of Christ, He anticipated this, and connected with the breaking of the Unleavened Cake at the close of the Meal the institution of the breaking of Bread in the Holy Eucharist.