Matthew 26:29Meaning & Commentary from the Church Fathers

Thus, it is mentioned that the Father struck the Shepherd, for He permitted His suffering despite having the power to stop it. We should interpret Christ's statement to Pilate, “You would have no authority over me, if it had not been given to you from above” (John 19:11), as an acknowledgment that the Father’s agreement with Him on the matter of His suffering was at play.

However, in the age to come, He will partake of new wine, representing a renewal empowered by the Holy Spirit, who graces those deemed worthy with a divine communion that is ecstatic and transformative, aligning them with heavenly goods.

The reference to ‘the age to come’ should not be limited to the afterlife or the events of the Second Coming, but rather signifies the life of the saints in the Holy Spirit, which begins in the present and continues eternally. This life represents the ultimate purpose of the salvation initiated through the Resurrection and Pentecost. Thus, it is challenging to concur with interpretations that suggest the present salvation of the monk stems solely from the Eucharist and proper doctrine while future salvation is linked only to deification by grace and divine communion.

This authority comes from My Father, as He acknowledges His Father's role in granting Him this power. Similarly, Mark (Mark 14:25) wrote, “when I drink new things in the kingdom of God,” and Luke (Luke 22:18) mentioned, “until the kingdom of God comes”; both refer to this divine authority as a kingdom. Luke also records that Jesus said regarding the legal Passover, “I will not eat of it until it is fulfilled in the kingdom of God” (Luke 22:16), which refers to the kingdom of the age to come. At that time, He will preside over a more sublime and perfect Passover, exquisitely uniting His divine and human natures in a manner worthy of theological understanding, sharing it with those deserving of initiation into this mystery. Indeed, how delightful this is! He instructs us while we, too, learn and partake of the divine Word alongside His disciples, as Gregory the Theologian eloquently reflected upon this Easter event. However, let us now focus on the account given by Luke and strive to align our understanding with his narration. He describes how Jesus first took the cup, thanked God, and instructed, “take this and divide it among yourselves” (Luke 22:17). Then, He took the bread, gave thanks, broke it, and after that, He addressed the cup again. This suggests that Luke refers to two vessels, yet this may not be entirely accurate: initially, Jesus took the cup, expressed gratitude, and said, “take this and divide it among yourselves,” afterward remarking, “I will not drink of the fruit of the vine until the kingdom of God comes.” This statement likely caused confusion among the disciples due to His impending death, possibly leading to a moment of hesitation and the temporary setting aside of the cup. Afterward, the offering of the bread and cup proceeded. When Jesus spoke of the bread, praising it and then distributing it to His disciples, He further stated, “likewise also the cup” (το ποτηριον), indicating the cup previously discussed. Luke did not explicitly state, “so also the cup” (ποτηριον), but referred to το ποτηριον, emphasizing the cup mentioned earlier.

The declaration, “this is the cup of the New Covenant in My blood,” while challenging to interpret, aligns with the accounts of Matthew and Mark. They stated, “This is My blood of the new covenant,” which initiates the new covenant; Luke captures it by saying, “This cup is the new covenant, which I offer to you; this new covenant is in My blood, just as the former covenant was established with the blood of an unblemished lamb.” The phrase, “but behold, the hand of him who betrays Me is with Me at the table” (Luke 22:21), parallels other expressions like “he who eats with Me” and “he who washes his hands in salt with Me.” Luke placed this statement after the separation of the cup and bread, while Matthew and Mark positioned it beforehand; thus, it appears that Jesus addressed this matter on two occasions: once before the offering of the Mysteries, during the shared meal, and again afterward when the dish was once more set before them. It is perplexing that Matthew’s Gospel indicates that Jesus, prior to the institution of the Mysteries, clearly identified the betrayer and responded, “You have said so.” On the contrary, John notes (John 13:23, 26) that even after the separation, the disciples remained confused about his words. At Peter's sign, John discreetly inquired of the Master, and Jesus, aware of Judas’s incorrigibility, still did not reveal him to all but responded privately, “this is the one to whom I will give bread” (John 13:26), dipping a piece of bread and giving it to him. Upon accepting this piece, Judas recognized it as a sign—due to the secretive nature of the exchange with John and the distinct piece presented to him, separate from the communal bread. After hearing the instruction, “whatever you do, do it quickly” (John 13:27), signifying that the time had come for his actions, Judas could not bear the shame of the revelation. Believing the others had learned of his betrayal, he fled to the malefactors. The disciples, at that moment, did not grasp the significance behind the piece, as Jesus had spoken exclusively to John, leaving them puzzled over His words to Judas. Some presumed that He instructed Judas to purchase necessities for the feast or to give to the poor. John alone recounts this detail, not mentioned by others. The phrase “we require something for the feast” has caused confusion among interpreters, given that Jesus and His disciples had already celebrated the Passover. This suggests that some disciples already understood the purpose of the Master’s earlier celebration, while others speculated that He intended to observe it again that Friday. Alternatively, the reference to the feast may pertain to the Feast of Unleavened Bread. The significance of John’s closeness to the Lord and reclining at His breast will be elaborated upon, if God allows, in the interpretation of John's Gospel. Though Luke (Luke 22:3) declares that Satan entered Judas before he approached the chief priests regarding the betrayal of Jesus, and John (John 13:27) records this occurring after receiving the piece, there is no contradiction. Initially, Satan tempted Judas, gauging his willingness—similar to how horses are tested for battle by the sound of a bell. Once Satan recognized Judas’s complete unworthiness, he fully claimed him. He did not invade Judas out of disdain for the Divine Mysteries, but rather because he identified Judas as an unfit participant, rendering him utterly useless.

He again alludes to the distant future, similar to when He referred to the true Passover celebration (v. 16). He points to the kingdom that will be established after His judgment on all creation (1 Cor. 15:54, 55). The Evangelists Matthew and Mark (Mark 14:25) record the Saviour’s remarks regarding the cup after He addressed the institution of the holy Eucharist. The traditional use of the Passover cup indicates that His words were spoken at that moment, as recorded by St. Luke. He explicitly references Christ's twofold Supper—the Supper of the Old Covenant and the Supper of the Eucharist (Luke 22:19, 20), a distinction not as evident in the shorter accounts provided by the other Evangelists. At the onset of the Passover Supper, the Saviour expressed, "I desire to eat the Passover with you." However, the Evangelists present a more limited portrayal of His participation in the traditional Passover elements. St. Mark mentions, "reclining upon them and eating" (Mark 14:18), while St. Matthew states He was "eating upon them" (Matthew 26:21), which describes the Passover observance. Notably, it is not recorded that, per legal requirements, the lamb was consumed while standing (Exodus 12:11), nor are the specifics of other ceremonial practices detailed. There is only a brief mention of two rites from the old Passover being observed (Luke 22:16-18; Matthew 26:23). The Lord of the Sabbath (Matt. 12:8) and of all rituals made it clear that the previous order was concluding and a new one was emerging. The Evangelists carefully document the Saviour's words and deeds, focusing their descriptions of the Passover supper solely on the actions and statements of the Institutor of the new law.

To shed light on these words of the Lord, St. John Chrysostom notes: "Since He informed His disciples about suffering and the cross, He also speaks of the resurrection, referencing the kingdom and thereby indicating His own rising. Why did He partake of food after His resurrection? To ensure that those with little understanding would not dismiss the resurrection as an illusion. Thus, the apostles were able to speak of Him eating and drinking, providing evidence for the resurrection (Acts 10:41)." Blessed Theophylact interprets the Lord's words in a spiritual manner: "The new drinking symbolizes the unveiling of God's Mysteries, which will be disclosed during the Kingdom of God, that is, at the Second Coming, and will be unlike anything we've ever heard. Christ assures that He will partake with us, signifying that He regards our goodwill as His sustenance."

Therefore, to assure the disciples that they would indeed witness Him at the resurrection, that He would return to them, and that they themselves would testify to this event through sight and deeds, He states, ‘when I drink new wine with you,’ in your presence, for you will behold Me at the resurrection. And what does ‘new’ signify? ‘New, that is, in a remarkable way, not in a form subject to suffering, but as immortal, incorruptible, and without the need for sustenance’ (Chrysostom). ‘Alternatively, it can be understood that the new drink symbolizes the unveiling of God’s mysteries... Christ Himself assures that He will partake with us, implying that our favor is considered His sustenance’ (Theophilus). In this latter understanding, the statement conveys a meaning beyond its own. All the rites and traditions of the Passover, along with other practices of the Old Testament law, which serve merely as shadows or representations of the truth, must henceforth be brought to an end: ‘Henceforth I will not drink of this fruit of the vine.’ Christ is approaching His sacrificial death; the symbols are concluded; the reality has arrived. For the final time, He asserts, I share this Passover meal with you. But from the moment of My death and resurrection, or, equivalently, with the unveiling of My kingdom or My Father, we shall witness and partake in the very mysteries that these representations or rituals signify. Then the redemption itself will be realized through the outpouring of My blood; this blood of Mine, this new wine, will be the true nourishment, granting forgiveness of sins to all. In sacramental language—through sacramental language!"

In a manner described by the Church hymn, He ‘ministered to Himself,’ and, as the true Paschal Lamb for the faithful for whom He was prepared to sacrifice Himself, He offered Himself prior to the event. During the Supper, Jesus took a loaf from the table (Greek: artos, indicating leavened bread), blessed it, broke it, and distributed it among the disciples, saying, ‘Take, eat, this is My Body, which is given for you; do this in My remembrance.’ At the conclusion of the meal, He took the fifth cup of thanksgiving, mixed with wine and water, and rendered thanks before giving it to them, saying: ‘Drink from it, all of you, for this is My blood of the New Covenant, which is poured out for you and many for the forgiveness of sins; do this, as often as you drink it, in My remembrance.’ As St. John Chrysostom interprets, ‘He Himself was the first to partake and drink His own blood’; following Him, the others then drank from the cup. This cup represented the Eucharistic cup, the cup of the blood of the New Covenant. The teaching that emerged after the Supper (Luke 22:20) occurred in the absence of Judas the betrayer, who could not partake in the covenant of Christ's redeeming blood. The phrase ‘after the Supper’ aligns with the timing of the sacrament's establishment identified by the Apostle Paul and corroborated by St. John concerning Judas’s departure. The Apostle Paul indicates that Christ instituted the sacrament on the night of His betrayal, aligning this with Luke's testimony that it happened post-Supper. The accuracy with which the Apostle Paul conveys this event is validated by his direct revelation from the Lord (1 Cor. 11:23-25). This moment of sacrament institution aligns with John’s account of Judas’s exit: ‘He (Judas), having received the bread, went out immediately; and it was night’ (John 13:30). Together, these accounts from the two Evangelists and the Apostle Paul specify the exact point of the Eucharist's institution: it was after the Old Testament Passover and following Judas's betrayal, never prior. Jesus celebrated the last Old Testament Passover for Israel at evening (Matt. 26:20; Mark 14:17), concluding the Old Testament era. Subsequently, the New Covenant is established with the sacrament of Christ's body and blood, the holy Eucharist. The institution of this sacrament occurred after the Supper, at night (Lk. 22:20; 1 Cor. 11:23, 25; Jn. 13:30). Thus, the new covenant emerges—not based on the blood of the Old Testament lamb but on the true blood of Christ. According to St. John Chrysostom, the Apostles, ‘having heard enough about this sacrament previously, approached the sacred meal with reverence and faith,’ with none of the confusion previously evident during the Capernaum discourse (John 6:60). The Lord’s disciples now grasped that His flesh is indeed food, and His blood is indeed drink, believing that all His teachings, especially regarding this sacrament, carry spirit and life (v. 55:63). The words by which the Savior instituted the sacrament leave no room for doubt: ‘If the Lord Himself declared of the bread, 'This is My Body,’ who would dare to question this? And if He affirmed, ‘This is My Blood,’ who would dispute it?’ (St. Cyril of Jerusalem). Furthermore, as St. Philaret of Moscow elucidates, ‘the Lord did not declare of the sacramental bread, “Take, eat all of you,” making exceptions for those unqualified such as infants; however, in regards to the sacramental cup, He commanded, “Drink from it, all of you,” thereby removing all exclusions for those who remain in the faith and unity of the Church.’ The command given by the Savior to observe this sacrament in His memory has been faithfully maintained by the holy Apostles in the Church, which is evident in the Acts of the Apostles where the first Christians devoted themselves to the Apostles' teachings, fellowship, the breaking of bread, and prayers (2:42), customarily gathering for the breaking of bread on the first day of the week (20:7). The Apostle Paul, called later to the apostolate and not present at the Last Supper, received divine revelation, and in his letters, he provided comprehensive guidance on how to partake of the Lord's Supper appropriately while expressing firm confidence in the continuation of the Eucharist until the Lord's return (1 Corinthians 11:20-30). The Holy Eucharistic Supper marked the final earthly meal of the Lord: ‘I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in the kingdom of My Father.’ This conveys a profound mystery related to the sacrament of the Eucharist, commemorating the atoning sacrifice Jesus rendered for the sins of humanity. Judas, being unrepentant, was unworthy to participate in this sacred act of communion, leading the Lord to exclude him. Thus, the holy Church instructs that the reception of sacraments should follow an authentic practice of Penance. Without genuine reflection during confession, one approaches the body and blood of Christ inadequately prepared. Monk Ambrosius of Optina remarks, ‘There are Christians who repent yet fail to express their all in confession; some sins remain concealed out of shame. Such individuals, as per the Apostle's admonition, unworthily partake of the holy sacraments, incurring various afflictions, and many even face death. The Apostle states, ‘Whoever eats and drinks unworthily eats and drinks judgment to himself, not discerning the body of the Lord’ (1 Cor. 11:29). Concealed sin leads to spiritual death and physical suffering, ‘as punishment arises not only from sins but more so from the unworthy reception of the holy sacraments.’ It is advised to receive the sacraments only when the heart is pure (St. John Chrysostom). Venerable Simeon the New Theologian warns that body and blood are sacraments welcomed by an unworthy soul, perceived only in semblance rather than essence. The Angel of God stands by the Chalice, and those deemed unworthy do not receive true Communion from God. The angel carries the Holy Gifts to the altar, and when the unworthy communicant departs from the Cup, they are accompanied not by a good Angel, but by a demon, leading to their condemnation in communion. The priest carries some burden as well, as he did not ensure proper confession or guidance. He offers communion visible to the Angel, yet one should prepare for receiving the holy sacrament through repentance, fasting, and prayer. A fast of three or four days is recommended. On the eve of Communion, one ought to attend the evening service and engage in additional evening prayers, such as the penitential canon, as well as specific prayers to the Mother of God and Guardian Angel. The prayers that constitute the Consecration for Holy Communion should also be recited. In these, believers beseech the Lord for an ‘uncondemned communion with Thy pure, deathless, life-giving, and awe-inspiring sacraments, for the remission of sins and eternal life.’