Mat 26:26-29 | TNotes | STEP | Summary for Matt 26:26-29: 26:26-29 The Last Supper derives its significance in part from the Jewish Passover (see Exod 12 ). The phases of the Jewish liturgy for Passover are as follows: (1) Festal blessing; (2) first cup (see Luke 22:17-18 ); (3) eating bitter herbs (see Matt 26:23 and corresponding study note); (4) eating unleavened bread (26:26 ; Mark 14:22 ); (5) second cup is mixed; (6) the Passover haggadah (reading) is given (Exod 12 ); (7) first part of the hallel (Pss 113–114 ; see study note on Pss 113–118); (8) second cup is taken; (9) blessing and eating of unleavened bread (Matt 26:26 ; Mark 14:22 ; Luke 22:19 ); (10) the Passover lamb is eaten; (11) third cup (Matt 26:27-28 ; Mark 14:23-24 ; Luke 22:20 ); (12) fourth cup (see Matt 26:29 [?]; Mark 14:25 [?]); (13) time of fellowship; (14) second part of the hallel (Pss 115–118 ; see Matt 26:30 ). None of the New Testament accounts of the Last Supper includes every aspect of a typical Jewish Passover. However, the most important aspects of the Passover that gave meaning to the early Christian celebration of the Lord’s Supper are included (see 1 Cor 11:23-25 ). Jesus, the Lamb of God, is the ultimate Passover lamb and the perfect sacrifice for sin. • this is my body ... my blood: Ever since the Reformation, there have been three dominant interpretations of Jesus’ statements concerning the bread and the wine: (1) that the bread and wine change into the actual body and blood of Jesus Christ ( transubstantiation ); (2) that Christ is mysteriously present in the sacrament either spiritually ( real presence ) or “in, with, and under” the bread and wine ( consubstantiation ); (3) that the bread and wine symbolize the body and blood of Christ, benefiting the recipient through the Spirit by faith ( symbolism ). 26:26 The unleavened bread of the Passover (Exod 12:18 ) is also described as the “bread of suffering” (Deut 16:3 ), referring to hardships in Egypt. • The customary blessing over the bread in the Passover meal was “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”

Summary for Matt 26:26-29: 26:26-29 ^a The Last Supper derives its significance in part from the Jewish Passover (see Exod 12 ^b). The phases of the Jewish liturgy for Passover are as follows: (1) Festal blessing; (2) first cup (see Luke 22:17-18 ^c); (3) eating bitter herbs (see Matt 26:23 ^d and corresponding study note); (4) eating unleavened bread (26:26 ^e; Mark 14:22 ^f); (5) second cup is mixed; (6) the Passover haggadah (reading) is given (Exod 12 ^g); (7) first part of the hallel (Pss 113–114 ^h; see study note on Pss 113–118); (8) second cup is taken; (9) blessing and eating of unleavened bread (Matt 26:26 ⁱ; Mark 14:22 ^j; Luke 22:19 ^k); (10) the Passover lamb is eaten; (11) third cup (Matt 26:27-28 ^l; Mark 14:23-24 ^m; Luke 22:20 ⁿ); (12) fourth cup (see Matt 26:29 ^o[?]; Mark 14:25 ^p[?]); (13) time of fellowship; (14) second part of the hallel (Pss 115–118 ^q; see Matt 26:30 ^r). None of the New Testament accounts of the Last Supper includes every aspect of a typical Jewish Passover. However, the most important aspects of the Passover that gave meaning to the early Christian celebration of the Lord’s Supper are included (see 1 Cor 11:23-25 ^s). Jesus, the Lamb of God, is the ultimate Passover lamb and the perfect sacrifice for sin.

• this is my body ... my blood: Ever since the Reformation, there have been three dominant interpretations of Jesus’ statements concerning the bread and the wine: (1) that the bread and wine change into the actual body and blood of Jesus Christ (transubstantiation); (2) that Christ is mysteriously present in the sacrament either spiritually (real presence) or “in, with, and under” the bread and wine (consubstantiation); (3) that the bread and wine symbolize the body and blood of Christ, benefiting the recipient through the Spirit by faith (symbolism). 26:26 ^t The unleavened bread of the Passover (Exod 12:18 ^u) is also described as the “bread of suffering” (Deut 16:3 ^v), referring to hardships in Egypt.

• The customary blessing over the bread in the Passover meal was “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”
26:27 ^w He gave thanks. The traditional blessing for the Passover cup was “Blessed are you, O Lord our God, King of the universe, who creates the fruit of the vine.” An early Christian variant is, “We give thanks to you, our Father, for the Holy Vine of David, your child, whom you made known to us through Jesus your child; glory be to you forever” (Didache 9.2).

• The four cups of the Passover meal correspond to the fourfold promise of Exod 6:6-7 ^x, with two for deliverance, one for redemption (see Matt 26:27-28 ^y), and one for fellowship (see 26:29 ^z).
26:28 ^aa the covenant: Under God’s covenant with Israel, the blood of sheep or goats (Exod 12:5 ^ab, 13 ^ac; 24:8 ^ad) was shed and placed on the two doorposts and on the lintel at Passover (Exod 12:7 ^ae). The blood of Jesus, the sinless Lamb of God, establishes a new covenant (see Jer 31:31 ^af). The idea of the covenant is God’s unilateral commitment to establish salvation for mankind, fulfilling the promise to Abraham (see Gen 12 ^ag; Gal 3:15-29 ^ah; 4:12-31 ^ai).

• to forgive the sins of many: Jesus shed his blood as a sacrifice for sin (see Jer 31:31-34 ^aj; Mark 14:24 ^ak). Some have understood many to refer only to God’s chosen people, while others have understood many to be an expression meaning “all” (cp. Matt 20:28 ^al).
26:29 ^am until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28 ^an; Rev 19–22 ^ao).

• until the day I drink it new: The final consummation of the Kingdom is pictured as a feast like the Passover, symbolizing an eternal fellowship of love and peace.