Matthew 26:30

"And when they had sung an hymn, they went out unto the Mount of Olives." Let them hear this, as many as, like swine eating at random, rudely spurn the natural table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn. Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing. But for what reason doth He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.

After setting forth the institution of the new sacrament, here the future scandal of the disciples is foretold. And first, the place is set forth; second, the foretelling, at and he said to them. And this is fitting both to what precedes and to what …

This hymn may be that thanksgiving which in John, (c. 17.) Our Lord offers up to the Father, when He lifted up His eyes and prayed for His disciples, and those who should believe through their word. This is that of which the Psalm speaks, The poor shall eat and be filled, they shall praise the Lord.] (Ps. 22:26.)

(in Luc. 22:39.) Beautifully after the disciples have been filled with the Sacraments of His Body and Blood, and, commended to the Father in a hymn of pious intercession, does He lead them into the mount of Olives; thus by type teaching us how we ought, by the working of His Sacraments, and the aid of His intercession, mount up to the higher gifts of the virtues and the graces of the Holy Spirit, with which we are anointed in our hearts.

And when they had sung a hymn, they went out to the Mount of Olives. They sang a hymn of praise when they had eaten, so that we might learn to do the same as well. Jesus went to the Mount of Olives and not …

And when they had sung the hymn - Which was constantly sung at the close of the passover. It consisteth of six psalms, from the 113th to the 118th. The Mount of Olives - Was over against the temple, about two miles from Jerusalem.

It is very proper after the Lord's supper, as an expression of our joy in God through Jesus Christ, and a thankful acknowledgment of that great love wherewith God has loved us in him. It is not unseasonable, no, not in times of sorrow and suffering; the disciples were in sorrow, and Christ was entering upon his sufferings, and yet they could sing a hymn together.

And when they had sung a hymn - Υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psa 113:1-9, Psa 114:1-8, 115, 116, Psa 117:1-2, and 118, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psa 113:1-9. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz. 1. The Exodus from Egypt, Psa 114:

These verses describe the appointment of the sacrament of the Lord’s Supper. Our Lord knew well the things that were before him, and graciously chose the last quiet evening that he could have before his crucifixion as an occasion for bestowing a parting gift on his church. How precious must this ordinance have afterwards appeared to his disciples when they remembered the events of the night! How mournful is the thought that no ordinance has led to such fierce controversy, and been so grievously misunderstood, as the ordinance of the Lord’s Supper!

These verses describe the appointment of the sacrament of the Lord’s Supper. Our Lord knew well the things that were before him, and graciously chose the last quiet evening that he could have before his crucifixion as an occasion for bestowing a parting gift on his church. How precious must this ordinance have afterwards appeared to his disciples when they remembered the events of the night! How mournful is the thought that no ordinance has led to such fierce controversy, and been so grievously misunderstood, as the ordinance of the Lord’s Supper! It ought to have united the church, but our sins have made it a cause of division. The thing which should have been for our welfare has been too often made an occasion of falling. The first thing that demands our notice in these verses is the right meaning of our Lord’s words, “This is my body ˆ this is my blood.” It is needless to say, that this question has divided the visible church of Christ. It has caused volumes of controversial theology to be written: but we must not shrink from having decided opinions upon it because theologians have disputed and differed. Unsoundness on this point has given rise to many deplorable superstitions. The plain meaning of our Lord’s words appears to be this: “This bread represents my body. This wine represents my blood.” He did not mean that the bread he gave to his disciples was really and literally his body; he did not mean that the wine he gave to his disciples was really and literally his blood. Let us lay firm hold on this interpretation: it may be supported by several grave reasons. The conduct of the disciples at the Lord’s Supper forbids us to believe that the bread they received was Christ’s body, and the wine they received was Christ’s blood.