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Matthew 26:29
Verse
Context
Sermons
Carter Conlon
Zac Poonen
Jeffery A Valentine
G. Campbell Morgan
Erlo Stegen
St. AugustineSummary
Commentary
- John Gill
- Tyndale
John Gill Bible Commentary
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 Psa 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 Psa 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 Luk 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 Deu 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.
Tyndale Open Study Notes
26:29 until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28; Rev 19–22). • 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.
Matthew 26:29
The Last Supper
28This is My blood of the covenant, which is poured out for many for the forgiveness of sins.29I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in My Father’s kingdom.”
- Scripture
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- Commentary
Preparing to Sing in a Difficult Time
By Carter Conlon2.3K1:10:07DifficultiesPSA 137:1MAT 6:33MAT 26:29MRK 15:30In this sermon, the speaker reflects on their lack of passion and fruitfulness in sharing the message of Christ. They express a deep desire for forgiveness and a longing to be empowered by God. The speaker emphasizes the importance of developing a strong relationship with God in order to have the strength and confidence to sing a song of hope even in the midst of difficult circumstances. They warn against being influenced by the moral evil of society and encourage listeners to turn away from it in order to maintain their hope and be a source of hope for others. The sermon concludes with a reference to Isaiah 24, highlighting the need for the church to be prepared to offer hope to a world in crisis.
(Matthew) ch.25:14-26:32
By Zac Poonen2.0K59:17MAT 11:6MAT 25:14MAT 25:45MAT 26:14MAT 26:29JAS 2:14In this sermon on Matthew 25:14-30, the preacher focuses on the parable of the talents and its implications for the second coming of Christ. The parable teaches responsibility and accountability to God for the gifts and talents He has given us. The emphasis is not on the quantity of what we produce, but on the quality and faithfulness with what we have. The sermon highlights three aspects of our life: our inner relationship with God, our accountability for all the gifts we have received, and our treatment of fellow believers in need. The ultimate goal is to hear the commendation from the Lord, "Well done, good and faithful servant."
Sat. Healing and Communion Service (2002 C&ma Council)
By Jeffery A Valentine1.6K00:00Communion ServiceEXO 14:21MAT 26:29In this sermon, the speaker shares a personal experience of feeling unable to articulate his thoughts due to a speech impediment. Despite this, he had prepared four sentences to speak, but felt prompted to offer a sacrifice of praise instead. He sang a song of worship and rest in God's control and deliverance. The speaker emphasizes the importance of focusing on Jesus and the power of the Holy Spirit in difficult situations, as they fade away in the presence of God. The sermon also references Moses' frustration in leading the people of Israel and how God assured him of His presence and glory.
The Redemptive Processes - the Church
By G. Campbell Morgan0The Church's RoleKingdom Of GodMAT 16:16MAT 18:1MAT 18:15MAT 20:24MAT 21:21MAT 21:43MAT 23:8MAT 26:29JHN 16:12ACT 1:6G. Campbell Morgan emphasizes the relationship between the Church and the Kingdom of God, illustrating that the Church is not separate from the Kingdom but is its instrument on earth. He highlights Peter's confession of Christ as the foundation upon which the Church is built, asserting that the gates of hell will not prevail against it. Morgan also discusses the Church's moral authority and spiritual power, which are essential for fulfilling its Kingdom responsibilities. He stresses the importance of humility and service within the Church, contrasting it with worldly authority. Ultimately, the Church is called to manifest the Kingdom of God through its actions and teachings, as it carries the responsibility of proclaiming the Gospel to all nations.
The Centrality of the Cross
By Erlo Stegen0The CrossTransformation through ChristISA 61:10MAT 26:29JHN 19:30ROM 5:81CO 1:182CO 5:17GAL 2:20EPH 2:13PHP 3:10COL 1:20Erlo Stegen emphasizes the centrality of the Cross in the life of a believer, illustrating that true transformation occurs when one encounters the Cross of Jesus. He explains that acceptance of the Cross leads to a life changed by God's power, while rejection results in spiritual perishing. Stegen highlights the unifying power of the Cross, which transcends racial and familial boundaries, and calls for believers to live in righteousness, reflecting on the significance of Christ's sacrifice. He urges listeners to examine their lives and relationships, ensuring they are reconciled with one another as they prepare to partake in the Lord's Supper. Ultimately, he reminds the congregation that the Cross is not just a symbol, but the very essence of their faith and identity in Christ.
Exposition on Psalm 8
By St. Augustine0PSA 8:1MAT 11:25MAT 21:16MAT 26:29LUK 3:17JHN 19:291CO 2:61CO 3:1EPH 3:17HEB 2:8St. Augustine delves into the symbolic meanings of wine-presses in the Psalms, interpreting them as representations of Churches, martyrdoms, and the process of separating the good from the bad within the Church. He explores the significance of wine-presses as places of spiritual refinement and growth, where worldly influences are separated from the faithful through the work of God's ministers. Augustine also reflects on the Divine Word being likened to grapes, emphasizing the importance of spiritual knowledge being enclosed within the husks of human understanding and gradually maturing into sound wisdom.
- John Gill
- Tyndale
John Gill Bible Commentary
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 Psa 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 Psa 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 Luk 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 Deu 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.
Tyndale Open Study Notes
26:29 until the day: Though the Kingdom had been inaugurated in Jesus’ ministry, it awaits final consummation (see 1 Cor 15:20-28; Rev 19–22). • 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.