Matthew 26:20Meaning & Commentary from the Church Fathers

Observe how He shows mercy to the betrayer: He did not specify, “This one will betray Me,” but rather, “one of you,” concealing his identity to provide him with a chance to repent, opting to evoke fear in all for the sake of saving him. He indicated, “One of you twelve,” who are always with Me, to whom I have washed their feet, and to whom I have extended such great promises.

Then, an unbearable sorrow consumed this holy gathering. John recounts that the disciples were troubled and gazed at one another, and each inquired anxiously about their own fate, unaware of the imminent betrayal. Matthew records, “They were greatly distressed and began to say to Him, each one of them, ‘Is it I, Lord?’” He replied, “He who has dipped his hand in the bowl with Me, this one will betray Me.” Note when Christ unveiled the betrayer! Wishing to ease the confusion of the others, who were paralyzed with fear, He posed the question earnestly. This was intended not only to alleviate their anxiety but also to confront the traitor. Judas, having often heard vague warnings, remained uncorrected due to his hardened heart. Thus, Christ, aiming to provoke him, laid bare his true character.

He was aware that He would be crucified on the fourteenth, necessitating the true Lamb to be sacrificed on the day when the prophetic lamb was offered, thereby ensuring that reality aligned with the foreshadowing. Jesus Christ chose to partake in the Passover on the thirteenth day due to unavoidable circumstances, fulfilling both the ceremonial Passover and imparting its spiritual significance before being taken by the Jews that night. This is why Luke notes that He expressed a desire to share this Passover meal with His disciples, saying, "I have eagerly desired to eat this Passover with you before I suffer" (Luke 22:15). In essence, He was eager to celebrate the Passover with them that year, not waiting for the legal timing, so that the sufferings of the cross would not hinder the completion of both the legal Passover and the Last Supper.

Regarding the manner of eating, it seems likely that they initially followed the law by eating the Passover while standing and then reclined to continue their meal. The bread and liquid dish would have been served after they had consumed the Passover and reclined for the supper, as the fourteenth day had not yet arrived, which meant there was nothing stopping them from consuming the liquid. As for the reason the evangelists did not record the eating of the Passover, it was deemed unnecessary; how would it benefit Christians? Thus, they chose not to include that detail, instead focusing more rigorously on the account of the Last Supper, which is vital for our faith. They consistently follow this principle, either omitting details altogether or briefly mentioning what holds little significance, directing their efforts toward what is truly beneficial. If Jesus Christ celebrated the Passover before its designated time, why did the Jews overlook this evident charge and pursue accusations of perjury against Him? They recognized that no law exists to condemn someone for observing the Passover prematurely; God, who always foresees the future, has not established such a prohibition. Notably, there was a law against observing the Passover beyond the appointed time without a valid reason, while no penalties were prescribed for those who celebrated it early. John (John 13:4, 12) recounts that Jesus rose from the supper, washed the feet of the disciples, and then reclined again. This specific section is omitted by the other evangelists, which is why he includes it, as will be explained in the interpretation of his Gospel, if God permits.

This practice is reflected in how the Orthodox Church commemorates the establishment of the Last Supper by conducting the liturgy after noon on Holy Thursday. Consequently, Judas, the betrayer, was also present at that meal, as the Lord desired to share it with His disciples as His beloved ones. Yet, Judas remained unchanged. Oh, boundless goodness, how You have cherished those who hold dear to You. How abundantly You bestow light and love upon them. Do not withhold from us Your life-giving affection. Eternal love! Gently soften our hardened hearts so they may grasp the depth of Your love for sinners. If we falter in our devotion to You, let it not mirror the fate of the wretched soul of Judas. Amen.

However, over time, reclining became the norm during this meal, as the Jewish Talmud suggested that “eating standing up” belongs to those in servitude, and the Jewish people transitioned from slavery to freedom. The manner in which the Lord celebrated the original Passover meal isn’t detailed by the holy Evangelists; by the time the Gospels were composed, this was a well-accepted practice. Even if it weren’t commonly recognized, such information wouldn’t be of practical benefit to Christians. Instead, they provide meaningful insights into the distinctions between this Supper and the traditional Passover.

Therefore, the holy Evangelist Luke (Luke 22:15-18) recalls the Savior's opening words at the Passover: “I have earnestly desired to eat this Passover with you before My suffering, for I say to you that I will not eat it again until it is fulfilled in the Kingdom of God.” After taking a cup and giving thanks to God, He instructed, “Take this and share it among yourselves; for I tell you that I will not drink of the fruit of the vine until the Kingdom of God comes.” Luke also references a disagreement that arose among the disciples regarding who among them was the greatest. The Gospel of John reveals that this contention was prompted by the established practice of foot washing, and the beloved disciple lovingly recounts how the Lord exemplified divine humility by washing the feet of His disciples (John 13:2-19). “Having loved His own who were in the world, He loved them to the end,” states St. John. During the meal, He rose, removed His outer garment, donned a towel, poured water into a basin, and began washing the disciples' feet, drying them with the towel He wore. When He reached Simon Peter, Peter questioned Him, “Lord, do You wash my feet?” Jesus replied, “What I am doing you do not understand now, but you will know after this.” Peter insisted, “You shall never wash my feet.” Jesus responded, “If I do not wash you, you have no part with Me.” Peter then asked, “Lord, not only my feet, but also my hands and my head.” Jesus replied, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He was aware of His betrayer, so He added, “You are not all clean.”

After washing their feet and putting on His outer garments, He reclined again and asked, “Do you understand what I have done to you? You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example that you should do as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them. I do not speak concerning all of you: I know whom I have chosen. But the Scripture must be fulfilled: ‘He who eats bread with Me has lifted up his heel against Me’ (Psalm 40:10). The Lord was clearly pointing to Judas in His counsel, urging him towards repentance. St. Luke (Luke 22:29) concerning the Lord’s astonishing promise states: “And I confer on you a kingdom, just as My Father conferred one on Me.” Yet St. Matthew recounts the Last Supper more succinctly than the other Evangelists. He emphasizes only two aspects: the identification of the betrayer and the establishment of the Divine Eucharist. Let us also focus reverently on these components, enriching them with insights from the other Gospels and the teachings of the holy fathers and Church leaders. Upon referencing the phrase “He reclined with the twelve disciples,” St. John Chrysostom remarks: “O betrayal of Judah! He was present to receive the Sacraments, yet he remained obstinate, even when he had the opportunity to turn humble at the meal.” Thus, the Evangelist notes that during their meal, Christ spoke of the betrayal, making both the occasion and the meal a rebuke to the wicked traitor.

In sending these two most devoted disciples, He withheld the name of the homeowner, likely to prevent Judas from recognizing it and relaying the information to the religious authorities. It was crucial for the Lord that this Supper occurred in a tranquil atmosphere.

In contrast, Matthew and Mark do not detail this aspect; instead, they describe how the disciples were deeply troubled and questioned the Lord individually, asking, "Am I the one, Lord?" To which Jesus responded, "He that putteth his hand in the dish with me, this one shall betray me." Matthew adds that later Judas questioned the Lord as well, asking, “Am I not Rabbi?” and received confirmation.

John’s account uniquely concludes this story. He illustrates that while reclining on Jesus' chest, at Peter's prompting, he inquired of the Lord and was informed that it would be the one to whom Jesus would give a morsel of bread. Thus, while Luke conveys a summary of events, focusing on the betrayal prediction and initial disciples' confusion, Matthew and Mark emphasize the subsequent questions posed by each disciple to the Lord and the initial, vague identification of the traitor along with a warning to him.

Judas, in a bid to appear courageous, asked the Lord, “Is it not I, Rabbi?” receiving the quiet affirmation, “Yes, you are.” Likely, the other disciples did not hear this last exchange, but they understood Jesus' words regarding the one who dipped his hand in the dish with Him in a broader sense, interpreting it as a reference to "one of the twelve." Peter then signaled to John to inquire further about the traitor's identity. If this inquiry arose during the part of the Last Supper when bread was being distributed, Jesus' revelation to John would suggest that He answered, “It is he to whom I shall give a piece of bread,” at the moment He was about to pass a portion to Judas. Judas, in his inner turmoil, inadvertently reacted too quickly, extending his hand towards the dish just as the Lord was about to serve him the bread.

In Eastern homes, it is common for the central part of the floor to be covered with carpets or mats, and upon entering, guests typically remove their sandals at the threshold to avoid soiling the clean mats with dust from the journey. All the disciples followed this practice and began to take their places at the table. However, they overlooked another pleasant tradition that Christ valued. Their feet, likely covered with the dust from their walk along the hot, rocky road from Bethany to Jerusalem, would have greatly benefited from a refreshing washing prior to the meal. Yet, foot washing was considered the role of servants, and since none of the disciples offered to perform this humble task, the Lord Jesus, in His profound humility and selflessness, arose from the table to fulfill this servant duty that none of His followers would undertake for Him. He removed His outer garment, took a basin of water and a towel, and quietly began to wash their feet.

Opening His heart in a way that His disciples could understand, Jesus began the meal with the profound statement: “I desire to eat this Passover with you before I suffer: for I say unto you, that from henceforth I will not drink of the fruit of the vine until the kingdom of God shall come.” He expressed this desire because He came not to abolish the law, but to fulfill it (Matthew 5:17), revealing its deeper significance. His desire for the Old Testament Passover reflected His understanding of both its symbolic and literal meanings (Hebrews 8:5), as He intended to replace the shadow with the reality. He longed for this Passover in light of the impending suffering, knowing He was both the Unblemished and Pure Lamb, destined for sacrifice before the foundation of the world (1 Peter 1:19, 20), and the High Priest offering Himself as an atoning and cleansing sacrifice for the sins of humanity (Hebrews 9:11, 28). Following the Old Testament Passover, He also sought “the true, New Testament Passover, which is not only tangible but also spiritual and divine, not merely a slain sacrifice but also a living and life-giving one, commencing before His sufferings, serving as a constant reminder of His foreknowledge and voluntary acceptance of suffering, while encompassing the redemptive power of the Cross throughout all ages” (St. Philaret of Moscow). The Old Testament Passover Meal was conducted with certain distinct elements. The Lord took the cup, blessed it, and shared it with His disciples, saying, “Take this cup and share it among yourselves: for I say unto you, that I will not partake of the fruit of the vine until the kingdom of God comes.” This first cup, which traditionally initiated the Passover Meal, along with other elements like dipping food in the dish (Matthew 26:23; Mark 14:20; John 13:26) and the concluding hymn (Matthew 26:30), indicates that our Lord Jesus Christ, while concluding the Old Covenant and inaugurating the New, partook of what the Church hymns refer to as “the Passover of old, both the symbol and the lawful.” The views of the holy fathers and teachers of the Orthodox Church support this understanding. St. John Chrysostom, inquiring about why Christ fulfilled the Passover, responded: “because the old Passover was a shadow of the reality, and it was fitting for the truth to replace the shadow; first, He revealed the image, then He presented the truth at the meal.” The holy father articulates this in various places in his writings, and his interpretation has been echoed by subsequent holy fathers and teachers of the Orthodox Faith. The Monk John Damascene states: “in the upper room of holy and glorious Zion, Christ, having partaken of the Old Testament Passover with His disciples and fulfilled the Old Covenant, washed His disciples’ feet.” Blessed Theophylact notes: “first He fulfilled the preparatory Passover, and then He fulfilled the true Passover.” However, even if we acknowledge that the Saviour observed the Old Testament Passover at the Last Supper, it is important to recognize that He did not observe it strictly according to the customary interpretations shaped by the scribes and Pharisees of that time. The ritual prescribed by the law of Moses (Exodus 12:3-11) was less complex than what had been elaborated upon by later proponents of traditional customs (Mark 7:3). In performing the Last Passover at the close of the Old Covenant and the commencement of the New, it was appropriate for the Son of Man to demonstrate His rejection of human modifications to God's law, while affirming that He is indeed the true Lord and Master of the Passover and of the Sabbath (Matthew 12:8). The observation of the Passover a full day earlier, the absence of unleavened bread—since the time had not yet arrived—the sacrifice of the lamb outside the sanctuary courtyard, where lambs were slaughtered only on the 14th of Nisan in the afternoon, and the conversations with His disciples that diverged from Jewish tradition, all indicate that the Last Supper, while lawful according to the intention of the Lawgiver, simultaneously resembled and diverged from the legitimate Jewish meal. It served as a precursor and preparation for the genuine Paschal Supper where the God-Man offered Himself as a sacrificial gift for the sins of the entire world.