The Life of Christ in the Synoptic Gospels
THE LAST SUPPER
The Life of Christ in the Synoptic Gospels
THE LAST SUPPER
Golden Text: "As often as ye eat this bread, and drink the cup, ye proclaim the Lord's death till He come." (1 Cor. 11:26)
Lesson Plan (This lesson is presented in a series of scenes, acted and spoken as a living reality.
It is important to prepare for this study by considering the account in all four Gospels):
1. Scene I - Thursday Afternoon (Mk. 14:12-16)
2. Scene II - Thursday toward Evening (Mk. 14:17)
3. Scene III
4. Scene IV
5. Scene V (Lk. 22:25-30)
6. Scene VI (Jn. 13:1-20)
7. Scene VII
8. Scene VIII - Well into the Evening (Mk. 14:18-21)
9. Scene IX - Institution of the Lord's Supper (Mk. 14:22-25)
10. Scene X
11. Scene XI - Late in the Evening
12. Scene XII
Lesson Setting:
Time: Thursday, April 6, and Thursday evening, which, according to Jewish reckoning, was the
beginning of Friday.
Place: Bethany where Jesus was a guest; and an upper room in Jerusalem.
Place in the history: The evening before His crucifixion. The institution of the Lord's Supper.
Research and Discussion: The order of events. The man with a pitcher. What was the occasion of the strife? What did Jesus mean to teach by His washing the disciples" feet? Connection between the Passover and the Lord's Supper. What has been the value of this institution?
The Movement of Events: Wednesday: Jesus and Disciples perhaps in retirement at Bethany (no record). Thursday, Daytime: Peter and John go to Jerusalem to prepare for the Passover (recorded in Luke). The man with the Pitcher takes them into his house (recorded in Luke). Evening: Jesus and His disciples walk over Olivet to an upper room in the city (recorded in Matthew, Mark, and Luke). Early in the evening: Jesus at the informal gathering expresses His strong desire for meeting (recorded in Luke). The Disciples refuse to serve one another and in the process of seating contend for the best seats nearest to Jesus (recorded in Luke). Jesus at the table warns them against selfish ambition (recorded in Luke). Mid-evening: Jesus illustrates and enforces His teaching by His personal example (recorded in John). All join in the Passover supper (recorded in Matthew, Mark, Luke, John). Judas pointed out to those nearest Jesus as the betrayer and withdraws from the meeting as if called out by business (recorded in Matthew, Mark, and Luke). Late at night: Jesus institutes the Lord's Supper as His memorial (recorded in Matthew, Mark, and Luke). Peter warned of his danger of failing in the fearful times close at hand (recorded in Matthew, Mark, Luke, John). Jesus speaks His wonderful farewell words and prays for His disciples (recorded in John). Jesus and the eleven sing a hymn, leave the house and walk through the streets of Jerusalem to a garden in the Mount of Olives (recorded in Matthew, Mark, Luke, John).
Introduction: This lesson is presented in a series of scenes, acted and spoken as a living reality. It is full of tenderness and love. It belongs to each soul. One scene after another passes before us, each with its own message to our hearts. It is like the last meeting at the death-bed of a beloved friend, who pours out his very heart to us as he sees the earthly life in the light of heaven. It is important to first read and consider this account in all four Gospels, i.e., Matthew 26:17-29; Mark 14:12-25; Luke 22:7-30; John 13:1-30. We come now to the most remarkable and eventful evening in the life of Jesus. We will be like one watching from a gallery, looking down on this gathering of Jesus and His disciples, seeing each event, listening to every word spoken. Jesus may have been in retirement at Bethany during Wednesday, knowing all that must soon happen to Him. He was doubtless in intimate communion with His Heavenly Father, as once before in a great crisis when He spent the night in prayer on the mountain side.
Scripture Reading: Mark 14:12-16
Scene I – Thursday Afternoon
The persons were Jesus, His disciples, of whom Peter and John are named; and a man in Jerusalem carrying a pitcher through the street. Bethany and Jerusalem.
v 12 ... “The first day of unleavened bread,” the day before the beginning of the Passover feast. “This day on which the lambs had to be killed began at sunset of the 13th and ended at sunset on the 14th; and the lambs were killed – ‘sacrificed the Passover’ – about 2:30-5:30 p.m. on the 14th, in the Court of the Priests” (Plummer, Int. Crit. Com.).
The disciples ask Jesus “What wilt thou that we go and prepare that thou mayest eat the Passover?” (v 12) “A room was needed, with tables surrounded by couches, for the Passover must be eaten reclining, since it was a canon that even the poorest must partake of that supper in a reclining attitude, to indicate rest, safety, and liberty” (Edersheim). See brief thoughts on Exodus 12:11 in Scene V below.
v 13 ... “And he sendeth two of his disciples [Luke names Peter and John]. Go into the city, and there shall meet you a man bearing a pitcher of water: follow him.” The place was designated in this way probably to prevent Judas from knowing beforehand the place of meeting, and betraying it to the rulers. Tradition says that it was the home of John Mark, not an impossible thing in view of Acts 12. From the account, it is possible that the house belonged to a disciple of Jesus. The man they followed was no doubt a servant, for when they entered into the house they said “to the good man of the house [the master or owner], The Master saith, Where is the [R.V. ‘my’] guest chamber where I shall eat the Passover with my disciples?” (v 14) Jesus knew that it would be a great joy for the owner to have His house used for this service. The man even had his “large upper room furnished and ready” (v 15) for them.
v 16 ... “And they made ready the Passover.” Besides the room they needed unleavened bread, bitter herbs, the paschal lamb, and wine, “the fruit of the vine.”
Scripture Reading: Mark 14:17
2. Scene II – Thursday toward Evening
Jesus and His disciples walk from Bethany over the Mt. of Olives to Jerusalem: “And in the evening he cometh with the twelve” (v 17), to the upper room. Walking through dusty paths for two miles their sandals and feet would be soiled, their garments disarranged.
3. Scene III
We can only imagine what first happened at this informal gathering of disciples prior to taking their places at the table. No doubt it would take some time to put away garments and sandals, greet one another, and decide where each would be placed at the table. Perhaps other questions arose, requiring discussion among the disciples, causing delay. Jesus, interested in higher things, seems to have left all these details to His disciples. But at some quiet pause in the proceedings “he said unto them, With desire I have desired to eat this Passover with you before I suffer: for I say unto you, I shall not eat it until it be fulfilled in the kingdom of God” (Luke).
4. Scene IV
Sometime during this informal assembling of the disciples there arose a contention among them (Luke). The question that divided them was about which of them was the greatest. It appears from the sequel that the cause of the contention arose from two sources. One was the unwillingness of the disciples to wash each other’s feet, for they had no servant to do this menial work that was necessary after their long walk. The other cause of contention concerned who should occupy the best seats at the table. It is quite possible those who had received unusual honors sought the best places, such as: (a) the three who had been selected for the Transfiguration; (b) Peter, with the keys; (c) Judas, the treasurer; (d) James and John, who had asked to be nearest the king; or (e) Peter and John who had prepared the Passover feast. Jesus was soon to be glorified, and they may have looked forward to influential places in the new kingdom. It is possible that some of the disciples may have felt neglected, or perhaps a little inferior. But we may be sure that all of them, except Judas, had high and noble motives. They loved Jesus, and wanted to be near Him, to hear His every word and tone, to feel His closer presence. Even the more prominent ones no doubt felt that by being near Jesus they could serve Him better, be of greater use, and have a larger opportunity of service. We do not know of a certainty what their motives were, but we do know and believe in the motives of the truest saints today.
Scripture Reading: Luke 22:25-30
5. Scene V
All of the Gospels represent Jesus and His disciples “reclining” at the table for the meal. If it was the Passover supper they were eating, their actions would have been contrary to the commandment of God that the Passover should be eaten “standing up” (Ex. 12:11). It is true, of course, that the chief priests of Israel had changed God’s ordinance and that in the times of Christ it was customary to eat the Passover lying down, or reclining; but how can a child of God believe that the Son of God consented to such a categorical contradiction of sacred law? Would Jesus have been any more inclined to accept their traditions in this matter than He was to allow their traditions in regard to the Sabbath? This student cannot believe that the Christ accepted any such change by the Pharisees in God’s law. The unanimous record of the Gospels to the effect that the Last Supper was eaten in a reclining position was their way of saying that it was not the Passover at all. Also, lamb was not eaten at this the Lord’s Last Supper, at least none are mentioned. If there had been it is inconceivable that the Lamb of God who takes away the sin of the world would have failed to mention it. Jesus warns them against selfish ambition. With real loving kindness and wisdom, Jesus waited till supper had begun. The disciples had quieted down. No doubt the voices of reason and conscience began to make them think that what they had been saying and doing was not quite the thing for the disciples of Jesus. Then “he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. “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.” But Jesus says that all who continue faithful “shall sit on thrones judging the twelve tribes of Israel.” Their reward would be greater power and wisdom to serve their fellow men.
Scripture Reading: John 13:1-20
6. Scene VI
Jesus illustrates His teaching by His own example in a way they could never forget, by Himself washing the feet of His disciples. For instruction was not enough. It had not led them to change their conduct and wash one another’s feet. They were sitting at the table probably travel-soiled, uncomfortable, and discourteous to one another. Then Jesus arose, girded Himself with a towel, took the basin and pitcher and performed the menial service Himself. No wonder that the conscience-smitten disciples were amazed and that Peter could not endure Jesus washing his feet. Jesus enforced His teaching by example. But we have a very erroneous idea of the meaning of this action if we imagine that it was performed for mere example of humility, or even as an illustration. It was simply a humble, menial service that ought to have been done by the disciples, but which they refused or neglected to do. As sandals were ineffectual against the dust and heat of an Eastern climate, washing one’s feet upon entering a house was an act of respect to the company as well as refreshing to the traveler. The disciples sat down to the meal without having their feet washed, after a hot and dusty walk. The Oriental bowl and pitcher made it difficult for one to wash his own feet, so the disciples should have done it for one another, since no servants were available. Love of God and love of men transfigure the most common of service, as a gray and dreary cloud is transfigured by the rays of the setting sun; as a mother does for her child; as a doctor or nurse does for patients. In each case very lowly service, which but for love would be hard and repulsive. Such service has made the names of Florence Nightingale, Mother Teresa, and others shine like stars in the sky. Can you name some of these stars?
7. Scene VII
The whole company continued the prolonged service of the Passover ritual. This service was one of the most effective means possible for holding the nation together, keeping the fires of true religion and devotion to God burning with living flame in their hearts. (a) It was the anniversary of the birth of the Jewish nation. (b) It marked the divine favor and protection in preserving their firstborn from destruction. The destroying angel ‘passed over’ the houses on which the blood was sprinkled, or, as some take it, the Jehovah angel ‘passed over’ and stood over the door, and shut out the destroying angel. (c) It commemorated their salvation from the bondage of Egypt, and their separation to a holy life. (d) The sacrifice acknowledged their sin and need of atonement, (e) which they must apply to themselves by faith. (f) The absence of leaven denoted their putting away sin. (g) The bitter herbs were a token of their repentance. (h) The whole foreshadowed the coming of their Redeemer. For a deeper study of Passover and the Lord’s Supper on this website, click on Addition Resources; then go to Remembering Jesus.
Scripture Reading: Mark 14:18-21
8. Scene VIII – Well into the Evening
Announcement of the betrayal. Judas withdraws.
v 18 ... “And as they sat and were eating [R.V., ‘the Passover meal’] Jesus said, One of you which eateth with me shall betray me.” John says that He was “troubled in spirit” that one who had been so long under His teaching should ruin himself, becoming so debased as to eat with Him as a friend, after he had agreed to betray Him, and had taken pay for doing it. Compare Shakespeare’s account of Brutus killing Caesar, his most intimate friend. For Brutus, as you know, was Caesar’s angel; This was the most unkindest cut of all; For when the noble Caesar saw him stab, Ingratitude more strong than traitor’s arms Quite vanquished him: then burst his mighty heart. The announcement showed the disciples that Jesus was not taken by surprise. And it gave Judas an opportunity to repent.
v 19 ... “They began to be sorrowful,” ‘exceeding sorrowful’ says Matthew. It was an awful thing, beyond belief, that one of their little band could be a traitor. Who could it be? Their consciences were awakened to their every failure, mistake, and weakness, especially to their strife and selfishness earlier in the evening, and they were afraid lest they might fall. It showed their sincere spirit, that instead of asking, “Is it this one” or “that one,” they cried out to Him who knew every heart “one by one, Is it I? Is it I?” (v 19) Lord.
v 20 ... “He answered, It is one of the twelve, that dippeth with me in the dish,” one who is My guest, who has broken every law of friendship by eating at My table. But it was more definite than this, as John who was nearest to Jesus tells the story. Peter beckons to John, and whispers, ‘Tell us who it is of whom He speaketh.’ John, leaning back as he was on Jesus’ breast saith unto Him, ‘Lord, who is it?’ Jesus answered, ‘He it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.’ This action revealed the traitor to these two leaders, but may not have had meaning to the other disciples. Even Judas, lest he should by silence make himself known as the traitor, had the impudence to say to Jesus’ face, ‘Lord, is it I?’
v 21 ... “But woe to that man,” etc. “This is not a malediction, in the sense of a wish or a prayer that this vengeance may follow the traitor, but a solemn announcement of the divine judgment” (Int. Crit. Com.). Also, there is the necessary deduction from this word of the Master that the fate of the wicked is something other than mere annihilation, but something far more dreadful.
Scripture Reading: Mark 14:22-25
9. Scene IX – Institution of the Lord’s Supper
On the morrow Jesus would die. But on this night He instituted a memorial looking to future centuries, a memorial in which His body and blood were offered in symbols chosen as the soul’s true food.
v 22 ... “And as they were eating, he took bread, and when he had blessed, he brake it, and gave it to them, and said, Take ye: this is my body.”
The Memorial Bread: While they were eating He took the thin cake of unleavened bread, blessed it, consecrated with solemn prayers, blessed God, gave thanks, thus making it a sacred thing. Then Jesus gave it to them. Regarding the bread, Jesus said, “This is My body,” and of the cup, “This is My blood.” Body and blood form the whole man; and in this His last supper Christ gives the whole of Himself. Yet, as the bread has to be broken and the wine poured out before revealing their virtues, so the body of Christ had to be broken and His blood shed before they could become the life of the world.
v 22 ... “Take ye, this is my body:” represents, expresses My body. We interpret it as we do His other sayings: The seed is the Word, the harvest is the end of the world, I am the door, I am the vine, etc. Christ said almost the same words a year before He died (Jn. 6:48-58). The literal eating of Christ’s body would be of no value whatever. We are not changed into what we eat. We are not made holier by the best of food, even angels’ food, or ambrosia and nectar. And a literal eating would degrade to a mere form a glorious and powerful spiritual truth. The symbol of the bread teaches that Christ is the food of the soul. As our food makes our bodies what they are, and becomes in us bones and flesh and sinew and blood; as our intellectual food makes our minds what they are, coarse or refined, barbaric or cultured, disciplined or wild and riotous, so our spiritual companionship makes our spirits what they are. Souls grow by contact with other souls. The larger and fuller the Spirit with whom we come into touch, and the more the points of contact, the more free and strong is our growth. Life kindles life, love awakens love, courage arouses courage, self-devotion inspires self-devotion; thought quickens thought. So that there is nothing in the universe like abiding in Christ, seeing Him, working with Him, loving Him, becoming acquainted with Him, promoting the growth of our souls in every good. It is the impartation of life and strength to the soul, and to every faculty. “I live,” says Paul, “yet no longer I, but Christ liveth in me” (See also Gal. 2:20; Col. 2:19). The bread expresses fellowship, brotherhood, intimate communion with one another. “Many as the waves, but one as the sea.” One of the greatest difficulties in Christianizing the East is that families do not eat together. It is hard for us to realize how much benefit it is to our families to be gathered together two or three times a day around a table. Nothing but the necessity of eating could accomplish this. Eating together promotes friendship, sociability, generosity, and the intellectual life. An Oriental host takes a piece of roast mutton with his fingers and hands it to his guest. “Do you know what I have done?” “You have given me a delicious piece of roast meat and I have eaten it.” “You have gone very far from it. By that act I have pledged you every drop of my blood, that, while you are in my territory, no evil shall come to you. For that space we are brothers.” As we take the bread at the communion table each Sunday, bowing our heads in prayer, our petition should be that these truths become part of our natures, that we may have grace to live according to them in an everlasting bond of brotherly love, in an everlasting covenant of life, love and spiritual union with Christ.
The Memorial Cup: “And he took the cup, and when he had given thanks, he gave to them: and they all drank of it” (v 23). The Lord gave thanks. Here is one of the wonders of Christ’s love, that He could give thanks over the shedding of His own blood. How much more should we give thanks for that marvelous gift of His love, by which eternal life, the blessings of heaven, and everlasting communion with God become ours. They all drank of it because they all wanted to participate in the atoning sacrifice it symbolized. The Gospel records leave no doubt of the perpetual obligation imposed upon His followers by this sublime memorial, composed not of stones, or towers, but of bread and wine. Such humble, commonplace articles being transmuted by the Savior’s employment of them into the most sacred symbols of Christianity and the vicarious sufferings of the Son of God. Note that not bread alone, nor the cup alone, but both together comprise the privilege and duty of them that follow Jesus. No man can be true to Christ and be faithless regarding observance of the Lord’s Supper.
v 24 ... “And he said unto them, This is the blood of the new testament [‘covenant’], which is poured out for many.” “The New Testament” or “The covenant” means “the new covenant,” which supplanted the institution of Moses. In other words, God’s agreement and promise to give all the blessings of the kingdom of heaven to the people of this world on condition that they keep their part of the covenant by obeying, loving and serving Him. This condition is essential; otherwise it is impossible for us to partake in the blessings. The new covenant is best expressed in these words, “For this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more” (Heb. 8:10-12; also read Heb. 9-10). Christ’s blood purifies from sin. It is poured out for many. Without His blood there is no remission of sins. It was a “covenant in His blood,” because by His death He made atonement for sin, expressing in the strongest possible way His infinite love and desire to save. Through His death came the inspiring power of the Holy Spirit. God so loved the world. The very fact that Christ associated these symbols of the Lord’s Supper with so sacred a thing as His blood is a testimonial of the relevance and importance of the Lord’s Supper to all who would be saved. As we drink the cup, our minds naturally turn to God’s promise to forgive our sins, which we hate, to redemption to the new life, and to the hope for the whole world.
The Promise and the Prophecy: “Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God” (v 25). This designation of the cup after blessing it proves that it was still what it was before, “the fruit of the vine.” In other words, no transubstantiation had taken place. Jesus would drink no more meaning no more social meals together. This was His last. His death would come before there would be an opportunity for another. Not until that day when He would drink it new. Not new, recently made, wine, but “a new kind of wine, at a new supper,” with a new meaning. In the completed and perfected kingdom of God, when all will assemble to commemorate the triumph of Christ and His kingdom; when His children partake of that which the fruit of the vine foretold and symbolized. It is a prophecy of His final triumph. The communion is a feast of triumph for ourselves and for the world a completed redemption. It was the sun triumphing over darkness. The Lord’s Supper is a prophecy of Christ’s second coming, of the perfect triumph of His kingdom; for Christians are celebrate it till He comes. It contains a hope and a promise of victory and heaven. Our last view of Christ in the Gospels is not of death, but of an ever-living Savior, who one was dead, but now lives for evermore. It shows that we do not worship a dead Christ, but a living Christ risen, sitting on the right hand of God, leading the hosts of Christians. It is the morning star that heralds the new day. It is a wonderfully blessed experience for us, full of hope, courage, and enthusiasm, for like all generations before us we live in a day when we can see the signs of His coming, and His triumph.
10. Scene X
The Sifting of Peter; a warning, a prayer for Him, a hope of usefulness from His bitter experience reported in all four Gospels.
11. Scene XI – Late in the Evening.
Jesus’ farewell discourse and prayer (John).
12. Scene XII
They closed the service with a hymn – left the upper room and walked through the streets of Jerusalem toward the Garden of Gethsemane on the lower slope of Olivet.
