Bible Study series: Matthew 26:17-30. He introduces the New Covenant, which will replace the Sinai Covenant.
A warm welcome to this Bible study! I write to learn, so let’s learn together. I also translate to learn. The translations are mine, unless otherwise noted. If you would like to see many others, please click on this link:
In the next link to the original chapter, I comment more and offer the Greek text. At the bottom you will find a “Summary and Conclusion” section geared toward discipleship. Check it out!
In this post, links are provided for further study.
Let’s begin.
Scripture: Matthew 26:17-30
17 On the first day of the feast of Unleavened Bread, the disciples came to Jesus, saying, “Where do you want us to prepare for you to eat the Passover?” 18 And he said, “Go into the city to a certain person and tell him, ‘The teacher says, “My time is drawing near, and I will keep the Passover with my disciples at your place.’” 19 And the disciples did as Jesus ordered them and prepared the Passover.
20 When it was well into the night, he reclined with the twelve. 21 And as they were eating, he said to them, “I tell you the truth that one of you will hand me over.” 22 And they were very grieved, and each one began to say him, “Surely I’m not the one, Lord?” 23 And in reply, he said, “The one who dips his hand in the bowl with me—this one will hand me over. 24 The Son of Man will depart just as it was written of him, but woe to that man through whom the Son of Man is betrayed. It would be better if that man had not been born!” 25 In reply, Judas, the one who handed him over, said to him, “Surely not I, Rabbi?” He said to him, “You yourself have said so.”
26 As they were eating, Jesus, taking bread and blessing it, broke it, and giving it to the disciples, said, “Take, eat, this is my body.” 27 And taking the cup and giving thanks, he gave it to them, saying, “Drink from it, everyone, 28 for this is my blood of my covenant which has been poured out for many for the forgiveness of sins. 29 I tell you: from now on I will surely not drink from this produce of the vine until that day when I drink with you anew in the kingdom of my Father.” 30 And when they sang a hymn, they left for the Mount of Olives. (Matt. 26:17-30)
Comments:
17-19:
For the Unleavened Bread and the Passover, see the comments at vv. 1-5.
Matthew is drawing the comparison between Jesus and the Passover lamb. His blood smeared on the door of your heart protects you from God’s judgment at the final judgment. However, please be aware that God is judging / evaluating you every minute of every day. Sometimes he likes what he sees, and at other times he tells you that you need an attitude adjustment.
See Heb. 12:5-11, which talks about the discipline of the Lord out of his love. And 1 Peter 4:17 says that judgment begins with the household of God—now, here on earth.
Once again:
Everyone Shall Be Judged by Their Works and Words
For an extensive meaning of “disciples,” also see vv. 1-5 and the link.
Scholars speculate that the Passover meal was eaten at Mary’s house, the mother of John Mark (see Acts 12:12) and believe that this is the Upper Room (or upstairs room) of Pentecost (Acts 1:13), where they had assembled when the Spirit fell on them. But of course the evidence is circumstantial: in the city of Jerusalem and a large upstairs room, but that is all the evidence I can find. No one knows for sure.
As for making the arrangements, Luke’s Gospel says Jesus sent Peter and John, but once again Matthew the Abbreviator drops names out of his narrative.
“a certain person” this one Greek word, which appears only here in the entire NT, puts it past doubt that Jesus knew the man or woman, and Matthew did not want to reveal it. Or Matthew may not have known who it was, but he recalled that the arrangements went smoothly, so he concluded that Jesus knew who the person was, but Matthew did not.
The disciples ask about preparations. There is nothing wrong with asking for instructions. God does lead step by step. Jerusalem was a busy, crowded place right now. So the fact that he gave these instructions still means they had to watch and observe.
His time was drawing near, that is, to his death.
In v. 18 Jesus says his “appointed time.” the noun here is kairos (pronounced kye-ross and is used 85 times), which speaks more of a quality time than quantity. This stand in a mild contrast—not a sharp contrast—from chronos. Greek has another word for time: chronos (pronounced khro-noss), which measures one day, one week or one month after another.
20-25:
“reclined”: they ate at low tables and pillows for seats to lean on. Let’s not picture them sitting at a modern table with chairs (or benches), regardless of Da Vinci painted at his Last Supper.
Blomberg verbally paints the right picture:
We are not to envisage, with Leonardo da Vinci’s famous Renaissance portrait of the last supper, one long rectangular table with people sitting on chairs on either side of it, but rather the triclinium. This was a square-cornered, U-shaped combination of three cushions, on which people would recline, lying on their sides with their bodies perpendicular to the cushions and stretched outward away from the center of the room. The food was placed in the middle of the “U,” in between the couches. Jesus interrupts the festivities with the horrible prediction of v. 21. (comment on 26:20-25)
“Son of Man”: see my comments on vv. 1-5.
When Jesus said that the betrayer was the one who dipped his bread with him, he probably meant that it was one of the twelve, since they were all dipping their bread. So the betrayer was one of the twelve. But who exactly? When Jesus said that the betrayer was the one wo dipped his bread with him, he probably meant that it was one of the twelve, since they were all dipping their bread. So the betrayer was one of the twelve. But who exactly? John 13:21-30 says that Jesus gave a morsel to Judas, and then Judas departs to do his “mission.” Here in Matthew’s Gospel, Jesus is about to tell us.
In v. 25, Judas pronounced his self-condemnation. “You have said so” may not be fully understood by Judas, but it is a verbal signal that Jesus understood. It is ambiguous for Judas, but not to Jesus, who often held his cards close to his chest, so to speak. On the other hand, Carson suggests that v. 25 could be translated more expansively as “You have said it, not I.”
“well into the night”: There is some dispute as to when John’s Gospel and Matthew and Mark show Jesus eating the Passover. Let me quote R. T. France in full (emphasis original):
… I believe that it [the debate] is based on a Western cultural misunderstanding: in the Jewish day, which begins at sunset, the evening is the beginning of the day, not its ending, as it is for us. So the Synoptic statement that the meal (which was eaten at night ….) was prepared on Nisan 14 and may be understood to mean that it was prepared and eaten during the evening and night which began Nisan 14, rather than that it was prepared late on Nisan 14 (before sunset) and eaten the next (Jewish) day, at the official time for the Passover meal on Nisan 15. This would be an equally natural way a Jewish reader to understand their words; it is our unfamiliarity with the Jewish method or reckoning days which prevents Western readers from recognizing that the evening preceding the killing of the lambs is already the same day, Nisan 14. In that case they are describing the same day as the Fourth Gospel. The last supper and subsequent trial and death of Jesus all took place on the same (Jewish) day as the killing of the lambs in the afternoon which concludes Nisan 14 and thus on the (Jewish) day before the date for the official Passover meal. The last supper is, then, an anticipated Passover meal, in the Synoptics no less than in John. …
In a nutshell, it seems to me that all the relevant external evidence speaks consistently in favor of the “Johannine” dating, and that if due allowance is made for the fact that Nisan 14 began with the sunset which preceded the killing of the lambs, the Synoptic writers do not disagree with it. (pp. 982-83)
France goes on to show how the phrase “well into the night” is the right translation, on its own merits, but also because the Passover meal was traditionally held at night (Exod. 12:8), not in the early evening. France continues: “If Jesus followed that tradition (as 1 Cor. 11:23 says he did), there would be time to make preparation for the meal during the evening in order to eat it at night” (pp. 983-84).
The bottom line is that if we reckon that a new day began at night, and not the next day in the morning, then the Synoptics and John agree on the time of the Passover meal.
For a thorough attempt at reconciling John and the Synoptics (see Carson, pp. 593-97). He concludes: “It seems, then, that the fourth gospel can be fairly harmonized with the Synoptics as far as the chronology of the Last Supper and Jesus’ death are concerned” (p. 596).
Now let’s move on to the passage itself.
This whole scene is sad. Jesus knew who was about to betray or hand him over—Judas. And Judas set the betrayal in motion in the previous pericope (vv. 14-16). But he did not realize that Jesus knew also. So Judas still did not grasp his Lord’s knowledge. It’s ironic—which means some who lives in ignorance but thinks he is getting away with it. Judas actually asked, probably because he saw the other disciples ask, whether he was the one who would betray him. Jesus answered affirmatively, but in a slightly ambiguous way. “You yourself have said so.” He could have simply said, “Yes.” But maybe some interpreters would say Jesus was not being ambiguous. “You yourself have said so” is clear enough.
In v. 24, the Son of Man is departing (present tense, though grammarians teach us that it is a futuristic present), that is, towards his death.
It is sad that the disciples were so insecure that they thought each one of them could be guilty of betrayal. Times were tense. Jesus had predicted his death at least three times (16:21; 17:12, 22-23; 20:17-19). Maybe they were not as careful with their words as they had should have been while they were in Jerusalem. But of course we don’t know that for sure. It’s just an observation that may explain why each one asked him.
And why does Judas call him Rabbi (v. 49), still, when Peter proclaimed him the Messiah, the Son of God (16:16). It’s not an inaccurate title, but it’s like calling Jimmy Carter “Mr. Peanut Farmer.” Accurate. But normally one still says, “Mr. President.”
Did Judas repent? See my discussion at 27:3-10.
Here is a summary of the evidence that the early disciples believed Jesus held a Passover Meal:
1.. The meal was eaten in Jerusalem, a Passover requirement.
2.. Jesus and the disciples spent the night in the environs of Jerusalem (Gethsemane), a further requirement.
3.. They reclined on couches, which means it was a festive occasion.
4.. The meal was eaten after sunset, while ordinary meals were in the late afternoon.
5.. The meal ended with a hymn (26:30), and Passover meals closed with the part of the Hallel (Pss. 115-118).
6.. The interpretation of the elements was part of the ritual (Exod 12:26-27).
7.. Giving to the poor was a custom (cf. Matt 26:9; John 13:29).
Source: Osborne, p. 961, who got the list from Robert J. Stein.
The exegesis of verses 26-28 have moved to this link:
The Lord’s Supper in Synoptic Gospels + Church Traditions
“Covenant” (v. 28): At my post on the New Covenant, I defined a covenant in this way:
Out of his great love for his highest creation, people, God unilaterally reaches out to them and initiates an unalterable legal agreement, in which he stipulates the terms that reveal how he relates to people, and they to him.
More simply:
A covenant is an unalterable legal agreement, in which God stipulates the terms that reveal how he relates to people, and they to him.
Further, here are the differences between the Sinai Covenant and the New Covenant, in table form. The comparisons from the New Covenant’s point of view, looking back on the Old, in a fuller perspective.
| Categories | Old Sinai Covenant | New Covenant |
| Duration | Temporal | Everlasting |
| Conditional | Yes | No |
| Grace and Faith | Yes | Yes |
| Moral Law | Yes | Yes |
| Written | In stone | On hearts and minds |
| Ratified | By blood of animals | By the blood of Christ |
| Number of Sacrifices | Countless numbers | One sacrifice forever |
| Mediator | Moses | Jesus |
| Holy Spirit | No permanent indwelling | Permanent indwelling |
| Being Born Again | No | Yes |
| Life in the Spirit | Intermittent or minimal or not at all | Permanent and powerful |
| Approach to God | Through Aaron the high priest and his successors | Through Christ our High Priest |
| Celebrated | By sacrifices (looking forward) | By communion (looking back to the cross) |
| Fulfilled and Replaced | Yes | Never |
| Adapted and much expanded from Geisler, p. 1393 | ||
The New Covenant is superior and better than the Old Sinai Covenant, as the epistle of Hebrews teaches. The main point is that life in the Spirit is the whole project and new way that God grants to people in the New Covenant (Luke 24:49; John 20:22; entire book of Acts; Rom. 8; Gal. 5). People of the Old Covenant did not have life in the Spirit, in the same way, both extensive and intensive, as do people of the New.
Please click on these posts for more details:
One Decisive Difference Between Sinai Covenant and New Covenant
“forgiveness”: it comes from the Greek noun aphesis (pronounced ah-feh-seess), which means “release” or “cancellation” or “pardon” or “forgiveness.” In sum, God lets go, dismisses, releases, sends away, cancels, pardons, and forgives our sins. His work is full and final. Don’t go backwards or dwell on your forgiven sin.
Please read these verses for how forgiving God is:
10 He does not deal with us according to our sins,
nor repay us according to our iniquities.
11 For as high as the heavens are above the earth,
so great is his steadfast love toward those who fear him;
12 as far as the east is from the west,
so far does he remove our transgressions from us. (Ps. 103:10-12)
And these great verses are from Micah:
18 Who is a God like you, pardoning iniquity
and passing over transgression
for the remnant of his inheritance?
He does not retain his anger forever,
because he delights in steadfast love.
19 He will again have compassion on us;
he will tread our iniquities underfoot.
You will cast all our sins
into the depths of the sea. (Mic. 7:18-19, ESV)
29:
Wine was seen generally as a symbol of joyful well being (e.g. Gen. 27:28; Deut. 33:28; Prov. 3:10; Amos 9:13). Jesus said it was a symbol of new life (Matt. 9:17). This entire meal, both the bread and wine, is a forerunner of the Messianic banquet (Matt. 8:11-12), when God has already won the victory, once and for all.
“kingdom of my Father”: Keener points out that “our Father” appears often in Jewish texts, but “my Father” is “quite rare” (p. 638). Jesus had an extra-close relationship with his Father. John’s Gospel is especially clear about this.
Next, the question is—which stage of the kingdom? Two options: (1) The very end when the kingdom of God will come on earth in full manifestation and power and glory? (2) Or after his resurrection? It seems the best answer is the full manifestation, in which case he will partake of the Last Supper in the Marriage Supper of the Lamb. Big meals express final victory (Matt. 22:1-14) and the Parable of the Great Banquet (Luke 14:12-24). However, he does eat meals with them after the resurrection, so he may mean this stage of the kingdom.
So you can choose either option.
3 The Kingdom Is in the Future
5 The Kingdom of God: Already Here, But Not Yet Fully
Bible Basics about the Kingdom of God
Questions and Answers about Kingdom of God
Basic Definition of Kingdom of God
1 Introducing the Kingdom of God (begin a ten-part series)
It is good to see that he proclaims that the kingdom belongs to his Father. In Matt. 6:9, he said “our Father.” Now he expresses intimacy with his Father. Now his disciples know that he has a divine connection between him and his Father. The Father is orchestrating the whole Gospel mission, culminating in the crucifixion, resurrection, ascension and enthronement.
30:
Jesus is bringing from his treasure things old and new (13:52) (Turner in his comment on 26:30). He is the ultimate fulfillment of the OT Passover.
“sang”: Have you ever heard Jesus singing? No, of course not, but it is interesting to ponder. Traditionally they sang the last parts of the Hallel (Pss. 114-118 or 115-118). It was sung antiphonally. They chanted. Let’s not picture Jesus standing up like an opera singer performing an aria. Jesus the leader chanted the lines, and his followers chanted “Hallelujah.” It must have been very moving to be there, knowing that this was the last day or two before his death. (I’m moved right now, just thinking about it.)
Maybe they sang these relevant verses about not having fear and the LORD being by his side and triumphing over those who hate him:
5 Out of my distress I called on the Lord;
the Lord answered me and set me free.
6 The Lord is on my side; I will not fear.
What can man do to me?
7 The Lord is on my side as my helper;
I shall look in triumph on those who hate me. (Ps. 118:5-7, ESV)
And these verses, particularly v. 22, which is first about rejection and then leading the way, he had quoted before (Matt. 21:42):
21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the cornerstone.
23 This is the Lord’s doing;
it is marvelous in our eyes.
24 This is the day that the Lord has made;
let us rejoice and be glad in it. (Ps. 118:21-24)
Jesus is about to get his miracle of resurrection, after his rejection. It will be marvelous in everyone’s eyes.
Next, this verse about coming in the name of the Lord was also referenced before (Matt. 21:9). Did the disciples catch on to its Messianic significance in Jesus’ life?
Blessed is he who comes in the name of the Lord.
From the house of the Lord we bless you. (Ps. 118:26)
Finally, right before the most horrific day of his life, during his suffering with a beating and crucifixion, he still gave thanks to the Lord:
28 You are my God, and I will give thanks to you;
you are my God; I will extol you.
29 Oh give thanks to the Lord, for he is good;
for his steadfast love endures forever! (Ps. 118:28-29, ESV)
As for the Last Supper being a Passover Seder, Turner is right:
Reading later Jewish Passover liturgy … back into the NT and investing it with Christian typological significance may be edifying, but the historical foundation is weak. The earliest source for the seder liturgy is evidently m.Pesḥ. 10 [a passage in the Mishnah], but the Mishnah was not redacted and written until around 200 CE. Christians tend to identify the bread of the Lord’s Supper with m.Pesḥ. 10.3 and the cup with the third cup, over which a benediction was said (m.Pesḥ. 10.7; m.Ber. 6.1). But the NT does not mention the roasted lamb, the four cups of wine or the traditional Jewish interpretation of these things. And it is not certain that the Mishnah liturgy is the same as that practiced by Jesus more than 150 years earlier. … It is clear that Jesus used the Passover meal as the foundation of his own Last Supper, and one can say that, for Matthew, (cf. 1 Cor. 5:7; 1 Pet. 1:19), the Lord’s Supper fulfilled the Passover, but the precise details of the correspondence [with the passages in the Mishnah] are not clear. (comment on 26:30)
Turner believes in the strong continuity between the Torah and the Gospel of Matthew, so his words of caution should count for something.
In my opinion, we must learn therefore about the meaning of the Last Supper rather than the Seder meal as presented by Christian TV hosts. It is no biblical benefit to anyone when we add too much of the anachronistic Seder to the simplicity of the bread and wine and profundity of Christ’s sacrificial death in our lives. Let’s not get distracted with extra-biblical claims.
GrowApp for Matt. 26:17-30
1. How do you take communion? Is it special or just a thing to do at church?
RELATED
9. Authoritative Testimony in Matthew’s Gospel
1. Church Fathers and Matthew’s Gospel
2. Archaeology and the Synoptic Gospels
14. Similarities among John’s Gospel and the Synoptic Gospels
1. The Historical Reliability of the Gospels: Introduction to Series
SOURCES AND MORE
To see the bibliography, please click on this link and scroll down to the bottom. You will also find a “Summary and Conclusion” for discipleship.
Dr. Jim's Essential Bible Teaching 