The Pulpit Commentary — Matthew — Volume 2 — Section 558

festival we.e founded to commemorate (see 1 Cor. v. 6-8). The two sacraments of Ohriatianity express all that was expressed in the entire circle of the ceremonial law, ed more. All the washings are embodied in the sacrament of baptism; all the sacrifioes and feasts in the Eucharist. Consider- I. TB.I!: JEWISH PABsoVEn. 1. TM lamb typified Christ. (1) It was a male of the first year, to set forth the excellence and the maturity of his humanity. He was "the Son of David," viz. that Son in comparison with whom the other sons of David are nowhere. He was " the Son of man," viz. in comparison with whom no other son of Adam may be named. (2) It was "without blemish." He was in his birth immacu- late, in his life and death perfectly righteous. In all points unique in purity, wisdom, and goodness. (3) It was taken from the flock, to show that the humanity of Christ was to be real. It was accordingly no phantom. He was "bone of 0111' bone." 2. Ita sacrifice foreshadowed his Passion. (1) "Taken from the flock" in order to be sacrificed, it became a vicarious victim. It became the substitute for those that were spared in consequence of its selection. So Christ, having identified himself with Olll' race, was "taken " as our Substitute. (2) In t1- original institution the blood of the lamb sacrificed, and sprinkled in faith upon the door-posts and lintels of the houses, protected the inmates from the sword of the destroyer. So is there life and salvation where by a sure faith the blood of the Lamb of God is sprinkled. (3) The place of the sacrifice was ordained to be that which the Lord should choose. Jerusalem was that chosen place. (4) The time was the fourteenth day of the month Abib (cf. Exod. xii. 6-10; John xviii. 28). "Between the two evenings," viz. the" ninth hour," when Jesus cried with a loud voice and gave up the Ghost. (5) Even the direction respecting the preservation of the bones of the lamb from fracture had its prophetic meani □ g (cf. Exod. xii. 46; John Ii.x. 36). 3. The feast anticipated his communion. (1) The Egyptian had no right to the Passover. It was not for the idolater, but for the believer. So neither are the blessings of redemption in Christ designed for the obsti- nate sinner, but for the humble believer. (2) It was to be eaten with unleavened bread. Leaven, being a kind of corruption, was an emblem of insincerity and falsehood. The faith which saves is not that of the hypoc1ite, but that of the true man (see 1 Car. v. 8). (3) It was to be eaten "with bitter herbs." The unleavened bread and bitter herbs together made the '' bread of affliction." So if the sinner would commune with Christ, he must come with contrition and repentance. II. THE CHRISTIAN INSTITUTE. 1. The elements of the sacrament. (1) Bread. This was to represent, signify, or be an emblem of the body of Christ. (a) It was not his nry body. "This is" equivalent to a common Hebrew idiom (cf. Gen. xl. 12; xli. 26; Dan. vii. 23; viii. 21; 1 Cor. x. 4; Gal. iv. 24). (b) Bread signifies all food which supports the life of the body. So is the body of Christ, discerned by faith, the sufficient and necessary food of the spirit. (2) Wine. This was to represent his blood. (a)· "This is" cannot be literally taken. For in Luke (nil. 20) the words are, "This cup is the new covenant in my blood," which it will not be contended is to be literally taken. The drinking of literal sacrificial blood was a custom amongst idolaters. But this was never practised in the service of Jehovah (see Ps. xvi. 4). (b) Blood, viz. of the vegetable kind is chosen to set forth the life of the resurrection of Ohrist, which is that in which the true Christian has communion with him. 2. The treatment of the elements. (1) The blessing. This was observed both in respect to the bread and the wine. This was no miracle of transubstantiation. It was, as explained in the evangelists, "giving thanks." The cup used was the "cup of blessing" of the Passover. Christ, as Man heading the table of the redeemed, gives God thanks. True believers will all say" Amen" to this benediction and thanksgiving. (2) The breaking of the bread and pouring out of the wine vividly coll to remembrance the prominent features of the Passion. And forasmuch as Christ himself broke th" bread and poured the wine, he evinced the voluntariness of his suffering for us. But that this breaking of the bread and pouring of the wine was not the actual suffering of Christ as the tran- substantiationist must maintain, is evident, for Christ said," With desire I have desired to eat this Passover with you before I ruffeT" (see Luke xxiL 15). (3) The participa- tion. 'fhis set forth the believer's communion with Christ, his assimilation to Christ, his incorporation with Christ, and his union in spirit with the Lord. He gave the element& tg hia "dfociples "-mark, not as apostles, which they were, but as disciple,, 56! TIIE GOSrEL ACCORDING TO ST. MA.1'TIIEW. [ou, xxvi. 1-75,