(30) And when they had sung an hymn.--This close of the supper would seem to coincide (but the work of the harmonist is not an easy one here) with the "Rise, let us go hence" of John 14:31, and, if so, we have to think of the conversation in John 14 as either coming between the departure of Judas and the institution of the Lord's Supper, or else between that institution and the concluding hymn. This was probably the received Paschal series of Psalms (Psalms 115-118, inclusive), and the word implies a chant or musical recitative. Psalms 113, 114, were sung commonly during the meal. The Greek word may mean "when they had sung their hymn," as of something known and definite.
They went out into the mount of Olives.--We must think of the breaking up of the Paschal company; of the fear and forebodings which pressed upon the minds of all, as they left the chamber and made their way, under the cold moonlight, through the streets of Jerusalem, down to the valley of the Kidron and up the western slope of Olivet. St. Luke records that His disciples followed Him, some near, some, it may be, afar off. The discourses reported in John 15, 16, 17, which must be assigned to this period in the evening, seem to imply a halt from time to time, during which the Master poured forth His heart to His disciples, or uttered intercessions for them. St. John, who had "lain in His bosom" at the supper, would naturally be nearest to Him now, and this may, in part at least, explain how it was that so full a report of all that was thus spoken appears in his Gospel, and in that only.
Verses 30-35. - Jesus announces the desertion of the apostles, and the denial of Peter. (Mark 14:26-31; Luke 22:34; John 13:36-38.) Verse 30. - When they had sung an hymn. This was probably the second portion of the Hallel (Psalm 115-118, or, if the then ritual was the same as the later, Psalm 136.). Before this, however, the Lord spake the discourses and the prayer recorded so lovingly and carefully by St. John (John 14-17.). They went out. Which they could not lawfully have done had they been celebrating the usual Jewish Passover (see Exodus 12:22). Though it is possible that many modifications of the original ritual had been gradually introduced, yet Christ so strictly observed the Law that he would doubtless have obeyed its injunction in this particular if he had been keeping the legal solemnity. The Mount of Olives. Hither he had resorted every night during the week (Luke 21:37; Luke 22:39).
26:26-30 This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel out of Egypt. Take, eat; accept of Christ as he is offered to you; receive the atonement, approve of it, submit to his grace and his government. Meat looked upon, be the dish ever so well garnished, will not nourish; it must be fed upon: so must the doctrine of Christ. This is my body; that is, spiritually, it signifies and represents his body. We partake of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; Until that day when I drink it new with you, may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.
And when they had sung an hymn,.... The "Hallell", which the Jews were obliged to sing on the night of the passover; for the passover, they say (l), was , "bound to an hymn". This "Hallell", or song of praise, consisted of six Psalms, the 113th, 114th, 115th, 116th, 117th, and 118th (m): now this they did not sing all at once, but in parts. Just before the drinking of the second cup and eating of the lamb, they sung the first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth and last cup, they completed the "Hallell", by singing the rest of the Psalms, beginning with the 115th Psalm, and ending with the 118th; and said over it, what they call the "blessing of the song", which was Psalm 145:10, &c., and they might, if they would, mix a fifth cup, but that they were not obliged to, and say over it the "great Hallell", or "hymn", which was the 136th Psalm (n). Now the last part of the "Hallell", Christ deferred to the close of his supper; there being many things in it pertinent to him, and proper on this occasion, particularly Psalm 115:1, and the Jews themselves say (o), that , "the sorrows of the Messiah" are contained in this part: that this is the hymn which Christ and his disciples sung, may be rather thought, than that it was one of his own composing; since not only he, but all the disciples sung it, and therefore must be what they were acquainted with; and since Christ in most things conformed to the rites and usages of the Jewish nation; and he did not rise up from table and go away, until this concluding circumstance was over; though it was allowed to finish the "Hallell", or hymn, in any place they pleased, even though it was not the place where the feast was kept (p) however, as soon as it was over,
they went out to the Mount of Olives; he and his disciples, excepting Judas: first he himself alone, and then the disciples followed him, according to Luke 22:39, and the Persic version here reads it, "he went out". This seems to be contrary to a Jewish canon; for the passover was , "bound to lodging a night" (q); that is, as the gloss explains it,
"the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it was lawful to dwell without the wall, within the border.
And a little after, the same phrase, being bound to lodge, is explained, one night in the midst of the city: but Christ had more important business to attend unto, than to comply with this rule, which was not obligatory by the word of God, though the Jews pretend to found it on Deuteronomy 16:7 (r). The place where he went with his disciples, was the Mount of Olives, which was on the east side of Jerusalem; and was the place where the high priest stood, and burnt the red heifer, and sprinkled its blood (s): now from the temple, or from the mountain of the house, there was a causeway, or bridge on arches, made to the Mount of Olives, in which the high priest and the heifer, , "and all his assistants", (the priests that helped him in this service,) went to this mount (t): in this same way it is very probable, went Christ the great high priest, who was typified by the red heifer, and his companions the disciples, to the same place, where he had his bloody sweat, and where his sorrows and sufferings began,
(l) Misn. Pesach. c. 9. 3. T. Bab. Pesach. fol. 95. 1, 2.((m) Seder Tephillot, fol. 101, &c. Ed. Amstelod. (n) Maimon. Hilch. Chametz Umetzah, c. 8. sect. 5. 10. (o) T. Bab. Pesachim, fol. 118. 1.((p) Maimon. ut supra. (Hilch. Chametz Umetzah, c. 8. sect. 5. 10.) (q) T. Bab. Pesach. fol. 95. 2.((r) Talmud ib. & Jarchi in Dent. xvi. 7. (s) Misn. Middot, c. 2. sect. 4. T. Bab. Yoma, fol. 16. 1.((t) Misn. Parah, c. 3. sect. 6. & Middot, c 1. sect. 3. & Maimon. & Bartenora in ib.
They went out into the mount of Olives.--We must think of the breaking up of the Paschal company; of the fear and forebodings which pressed upon the minds of all, as they left the chamber and made their way, under the cold moonlight, through the streets of Jerusalem, down to the valley of the Kidron and up the western slope of Olivet. St. Luke records that His disciples followed Him, some near, some, it may be, afar off. The discourses reported in John 15, 16, 17, which must be assigned to this period in the evening, seem to imply a halt from time to time, during which the Master poured forth His heart to His disciples, or uttered intercessions for them. St. John, who had "lain in His bosom" at the supper, would naturally be nearest to Him now, and this may, in part at least, explain how it was that so full a report of all that was thus spoken appears in his Gospel, and in that only.
they went out to the Mount of Olives; he and his disciples, excepting Judas: first he himself alone, and then the disciples followed him, according to Luke 22:39, and the Persic version here reads it, "he went out". This seems to be contrary to a Jewish canon; for the passover was , "bound to lodging a night" (q); that is, as the gloss explains it,
"the first night (i.e. of the passover) a man must lodge in Jerusalem; thenceforward it was lawful to dwell without the wall, within the border.
And a little after, the same phrase, being bound to lodge, is explained, one night in the midst of the city: but Christ had more important business to attend unto, than to comply with this rule, which was not obligatory by the word of God, though the Jews pretend to found it on Deuteronomy 16:7 (r). The place where he went with his disciples, was the Mount of Olives, which was on the east side of Jerusalem; and was the place where the high priest stood, and burnt the red heifer, and sprinkled its blood (s): now from the temple, or from the mountain of the house, there was a causeway, or bridge on arches, made to the Mount of Olives, in which the high priest and the heifer, , "and all his assistants", (the priests that helped him in this service,) went to this mount (t): in this same way it is very probable, went Christ the great high priest, who was typified by the red heifer, and his companions the disciples, to the same place, where he had his bloody sweat, and where his sorrows and sufferings began,
(l) Misn. Pesach. c. 9. 3. T. Bab. Pesach. fol. 95. 1, 2.((m) Seder Tephillot, fol. 101, &c. Ed. Amstelod. (n) Maimon. Hilch. Chametz Umetzah, c. 8. sect. 5. 10. (o) T. Bab. Pesachim, fol. 118. 1.((p) Maimon. ut supra. (Hilch. Chametz Umetzah, c. 8. sect. 5. 10.) (q) T. Bab. Pesach. fol. 95. 2.((r) Talmud ib. & Jarchi in Dent. xvi. 7. (s) Misn. Middot, c. 2. sect. 4. T. Bab. Yoma, fol. 16. 1.((t) Misn. Parah, c. 3. sect. 6. & Middot, c 1. sect. 3. & Maimon. & Bartenora in ib.