26:17 The first day of the feast of Unleavened Bread would have been Thursday, the fourteenth of Nisan (cf. Exod. 12:18).981The Jews commonly spoke of Passover and the feast of Unleavened Bread as the feast of Unleavened Bread.982
26:18-19 The city was Jerusalem. The identity of the man to whom Jesus referred His disciples, Peter and John (Luke 22:8), was not important enough for any of the evangelists to record. Obviously Jesus was planning this Passover meal carefully. To the disciples and the man responsible for the room, the time to which Jesus referred was the time of the Passover. Later the disciples realized that the time Jesus meant was the time Jesus would culminate His mission. They complied with Jesus' instructions.983
Perhaps Jesus kept the location of the Passover secret so Judas could not inform the religious leaders.
26:20-22 This would have been Thursday evening. The Jews did not eat the Passover meal until after sundown. Those of them living in Palestine ate it in Jerusalem or not at all.984This fact reflects the large number of pilgrims that must have been in Jerusalem then. Sometime during the meal Jesus announced that one of the Twelve would betray Him to His enemies. As the significance of this new prediction sank in, each of the disciples present asked Jesus if it was he. The form of the question in the Greek text expected a negative reply.
26:23 Jesus' answer did not identify the betrayer specifically. His response meant that the betrayer was someone who had dipped into the same bowl as Jesus had, namely one of the Twelve, someone close to Jesus. This reply stressed the heinousness of the betrayal and the graciousness of Jesus.
"The whole incident must be interpreted as a gracious attempt on the part of Jesus to make Judas realize his terrible sin and turn from it before it was too late."985
If this was the main course of the meal, the bowl would have contained herbs and a fruit purée that everyone would have been scooping out with bread to eat with the lamb.
"Toward midafternoon of Thursday, 14 Nisan, the lambs (one per household'--a convenient group of perhaps ten or twelve people) would be brought to the temple court where the priests sacrificed them. The priests took the blood and passed it in basins along a line till it was poured out at the foot of the altar. They also burned the lambs' fat on the altar of burnt offerings. The singing of the Hallel(Pss 113-18) accompanied these steps.
"After sunset (i.e., now 15 Nisan), the household' would gather in a home to eat the Passover lamb, which by this time would have been roasted with bitter herbs. The head of the household began the meal with the thanksgiving for that feast day (the Passover Kiddush) and for the wine, praying over the first of four cups. A preliminary course of greens and bitter herbs was, apparently, followed by the Passover haggadah--in which a boy would ask the meaning of all this, and the head of the household would explain the symbols in terms of the Exodus (cf. M[ishnah] Pesahim10:4-5)--and the singing of the first part of the Hallel(Ps 113 or Pss 113-14). Though the precise order is disputed, apparently a second cup of wine introduced the main course, which was followed by a third cup known as the cup of blessing,' accompanied by another prayer of thanksgiving. The participants then sang the rest of the Hallel(Pss 114-18 or 115-18) and probably drank a fourth cup of wine."986
26:24 The Son of Man title here combines Jesus' messianic and Suffering Servant roles almost equally, as is clear from the context. Likewise Jesus' "woe"here expressed a combination of compassion and condemnation (cf. 18:17). Jesus did not identify the Old Testament prophecy that He had in mind. It may have been Isaiah 53:7-9, Daniel 9:26, or a combination of passages such as those dealing with the Passover lamb. The fact that God sovereignly planned for Messiah to die does not mitigate Judas' human responsibility in betraying Him. Jesus' death resulted in salvation for many, but it meant personal and eternal ruin for Judas.
26:25 Judas' hypocritical question, which Matthew only among the evangelists recorded, stresses again the awfulness of Judas' action in betraying Jesus. Probably Judas felt pressure to repeat the question the other disciples had asked or give himself away. "Rabbi"was a respectful title. The other disciples had called Jesus "Lord"(v. 22). Perhaps the different title indicated that Judas viewed Jesus differently from the other disciples.987Jesus' reply was sufficiently vague to lead the other disciples to conclude that Judas was not guilty and Judas himself to wonder if Jesus had found him out. "You said it, not I,"gives the sense of Jesus' response.988The NIV translation, "Yes, it is you,"is too strong. Jesus later said the identical words to Pilate (v. 64). Judas then left the room (John 13:30).
Jesus' institution of the Lord's Supper 26:26 "And"introduces the second thing Matthew recorded that happened as Jesus and His disciples were eating the Passover meal, the first being Jesus' announcement about His betrayer (v. 21). Jesus took bread (Gr. artos, 4:4; 6:11; 15:2, 26), specifically the unleavened bread on the table before Him (cf. Exod. 12:15; 13:3, 7; Deut. 16:3), and then gave thanks to God. A traditional prayer that many Jews used when thanking God for food was, "Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth."Perhaps Jesus said some such words. He then broke the bread into parts, distributed it among the disciples, and instructed them to eat it with the words, "This is my body."
The words "this is my body"were not part of the Passover ritual. Jesus' actions of breaking the bread and then distributing it were both significant. His body, like the bread, would be broken, and His disciples would need to partake of Him personally. Jesus was linking His sacrifice with redemption history when He instituted this rite during the Passover meal. The Israelites associated their redemption from Egypt with eating the Passover meal. Now Jesus' disciples were to associate their redemption with Jesus' death symbolized in this similar meal.
There have been various interpretations of what Jesus meant when He said, "This is my body."There are four main views. Roman Catholics take it as a literal statement meaning the bread really becomes the body of Christ and the contents of the cup become the blood of Christ. This is true when duly authorized representatives of the church conduct the service properly. This is the transubstantiation view. Adherents believe God transfers the body and blood of Christ into the substance of the elements. The bread and wine really become the physical body and blood of Christ.
A second view is not quite so literal. It is the consubstantiation view and, as the word implies, its advocates see the body and blood of Christ as present "in, with, and under"the elements. Christ is really present, though not physically present, according to this Lutheran view.989
The third major view is the spiritual presence view that Presbyterians and other followers of Calvin's view of the Lord's Supper hold. For them the spiritual presence of Christ is in the elements and, as in the former views, God ministers grace to the communicant in a concrete way through participation.990
The fourth view is the memorial view. Advocates believe that when Jesus said, "This is my body,"he meant, "This represents my body."In other words they understand His statement as completely metaphorical (cf. John 15:1).991They view the elements as pictures or emblems of the body and blood of Christ. In contrast to the preceding views this one does not see Christ present in any special sense in the elements. Ulrich Zwingli, the Swiss reformer, promoted this view. Today most of the churches from the Anabaptist branch of Protestantism (i.e., Baptists, Methodists, independent Bible churches, et al.) hold this interpretation.992I believe this view best represents the total revelation concerning the Lord's Supper in Scripture.
Some Christian groups refer to the Lord's Supper as one of the "sacraments."They mean the elements minister grace to the participant in a more direct and physical way than those who speak of it as an "ordinance,"assuming they are using these terms properly. An ordinance or sacrament is a rite the Lord commanded His followers to observe.
26:27 This cup was probably the third cup drunk in the Passover meal, namely the "cup of blessing."It contained wine diluted with water.993Jesus then gave thanks again. The Greek word eucharistesas("gave thanks") is a cognate of euchariste("thanksgiving") from which we get the English word "eucharist,"another name for the Lord's Supper. Jesus commanded all of His disciples to drink from the cup. They had to personally appropriate what symbolized His blood as they had to personally appropriate what symbolized His body. Together these elements represented Jesus Himself. They learned to appreciate the larger significance of these things after His resurrection (cf. 1 Cor. 11:23-28).
26:28 Jesus revealed that the sacrificial death He was about to die would ratify (make valid) a covenant (Gr. diatheke) with His people. Similarly the sacrificial death of animals originally ratified the Mosaic Covenant with them (Exod. 24:8). In both cases, blood symbolized the life of the substitute sacrifice (cf. Lev. 17:11). Jeremiah had prophesied that God would make a New Covenant with His people in the future (Jer. 31:31-34; 32:37-40; cf. Exod. 24:8; Matt. 2:18). When Jesus died, His blood ratified that covenant. This meal memorialized the ratification of that covenant. Messiah saved His people from their sins by His sacrificial death (cf. 1:21). The resulting relationship between God and His people is a covenant relationship.
"It appears, then, that Jesus understands the covenant he is introducing to be the fulfillment of Jeremiah's prophecies and the antitype of the Sinai covenant [cf. Exod. 24:8]. His sacrifice is thus foretold both in redemption history and in the prophetic word. The Exodus becomes a type' of a new and greater deliverance; and as the people of God in the OT prospectively celebrated in the first Passover their escape from Egypt, anticipating their arrival in the Promised Land, so the people of God here prospectively celebrate their deliverance from sin and bondage, anticipating the coming kingdom . . ."994
The Greek preposition translated "on behalf of"or "for"is peri. Mark used the preposition hyper, also translated "on behalf of"or "for"(Mark 14:24). Both Greek words imply substitution though the force of periis more on the fact that Jesus died for us. The force of hyperis that He died both for us and in our place.995The "many"for whom Christ died includes everyone (cf. 20:28). Evidently Jesus used "many"in its Semitic sense996to contrast with His one all-sufficient sacrifice (cf. Rom. 5:15-19; Heb. 9:26-28; 10:10, 12, 14). Jesus' death provides the basis for God to forgive sinners. The phrase "for forgiveness of sins"goes back to Jeremiah 31:34 where forgiveness of sins is one of the blessings of the New Covenant. There are many allusions to the Suffering Servant in this verse (cf. Isa. 42:6; 49:8; 52:13-53:12).
Jeremiah predicted that God would make a New Covenant "with the house of Israel and with the house of Judah"(Jer. 31:31). This is a reference to the nation of Israel. Therefore the New Covenant would be with Israel particularly (but not exclusively). Jeremiah and Ezekiel predicted many blessings that would come to Israel under the New Covenant. The Jews would experience regeneration (Jer. 31:33), forgiveness of sins (Jer. 31:34), other spiritual blessings (Jer. 31:33-34; 32:38-40), and regathering as a nation (Jer. 32:37). Jeremiah also prophesied that this covenant would be everlasting (Jer. 32:40) and that Israel would enjoy safety and prosperity in the Promised Land (Jer. 32:37; Ezek. 34:25-31). Ezekiel added that God would dwell forever with Israel in His sanctuary (Ezek. 37:26-28).
Even though Jesus ratified the New Covenant when He died on the cross, the blessings that will come to Israel did not begin then. They will begin when Jesus returns and establishes His kingdom on the earth. However the church enters into some of the blessing of the New Covenant now.997The Apostle Paul wrote of Christians serving under the New Covenant (2 Cor. 3:1-6:10; Gal. 4:21-31; cf. 1 Cor. 11:25). The writer of the Epistle to the Hebrews also spoke to Christians of presently enjoying benefits of the New Covenant (Heb. 7:1-10:18).
The New Covenant is similar to a last will and testament. When Jesus died, the provisions of His will went into effect. Immediately all people began to profit from His death. For example, the forgiveness of sins and the possession of the Holy Spirit become the inheritance of everyone who trusts in Him, Jew and Gentile alike. However those provisions of Jesus' "will"having to do with Israel as His particular focus of blessing will not take effect until the nation turns to Him in repentance at His second coming. Thus the church partakes in the benefits of the New Covenant even though God made it with Israel particularly.
"The church's relationship to the new covenant is parallel in certain respects to its connection with the kingdom promises of Israel. The church is constituted, blessed, and directed by the same Person who shall bring about the literal Jewish kingdom. It also will reign with Christ during the millennial age. In a parallel manner, the church participates in the benefits of the new covenant. Therefore, in instituting the new covenant, Christ makes provisions for this covenant to include the present program of the church as well as the future age of Israel."998
Amillenarians and postmillenarians view the relationship of the church to the New Covenant differently. They believe the church replaces Israel in God's plan.999The only way they can explain how the church fulfills the promises in Jeremiah and Ezekiel is to take them non-literally. Yet the Apostle Paul revealed that God is not finished with Israel; it has a future in God's plan (Rom. 11). It is very helpful to remember that every reference to Israel in the New Testament can and does refer to the physical descendants of Jacob.
Some premillenarians believe that the church has no relationship to the New Covenant that Jeremiah and Ezekiel prophesied.1000They see two new covenants, one with Israel that Jesus will ratify when He returns and one with the church that He ratified when He died. Most premillenarians, including myself, reject this view because the Bible speaks of only one New Covenant.
26:29 As the first Passover looked forward to deliverance and settlement in the Promised Land, so the Lord's Supper looked forward to deliverance and settlement in the promised kingdom. Disciples are to observe the Lord's Supper only until He returns (1 Cor. 11:26). Then we will enjoy the messianic banquet together (Isa. 25:6; cf. Matt. 8:11). Probably Jesus spoke these words after drinking the third cup of the Passover ritual.
"The four cups were meant to correspond to the fourfold promise of Exodus 6:6-7. The third cup, the cup of blessing' used by Jesus in the words of institution, is thus associated with redemption (Exod. 6:6); but the fourth cup corresponds to the promise I will take you as my own people, and I will be your God' (Exod. 6:7; . . .). Thus Jesus is simultaneously pledging that he will drink the bitter cup' immediately ahead of him and vowing not to drink the cup of consummation, the cup that promises the divine presence, till the kingdom in all its fullness has been ushered in. Then he will drink the cup with his people."1001
By referring to drinking the wine anew (Gr. kainon, i.e., new in a qualitatively different way) Jesus meant that He and the disciples anticipated suffering and death. However in the future they would experience the joy of the messianic banquet and kingdom.1002
This verse shows that Jesus' death was very near.1003It also reveals that God has a definite eschatological program.1004Jesus wanted His disciples to labor for Him in the present age joyfully anticipating reunion with Him in the kingdom.1005
26:30 What Jesus and the disciples sang was undoubtedly the last part of the Hallel(Ps. 114-18 or 115-18; cf. Mark 14:26; Luke 22:39; John 18:1). The Jews customarily sang this antiphonally with the leader, in this case Jesus, singing the first lines and the other participants responding with "Hallelujah!"What Jesus sang included a commitment to keep His vows (Ps. 116:12-13). Another section of the Hallelreferred to Messiah's appearing (Ps. 118:25-26). It is interesting to read these psalms keeping in mind Jesus' singing them in the upper room with His disciples.
"The disciples in the immediacy of the moment could not have begun to realize the significance of what Jesus was saying and doing. This they would first do after the resurrection. But by the time Matthew's readers read this account, the Eucharist had long since become a fixed component in their worship; hence they read the narrative with fuller understanding."1006
