Matthew 26:20-30 · Bible study
Matthew 26:20-30 Commentary: Jesus Reclines
Greek · 10 what the commentators say
Meaning in one sentence
Why Jesus reclined at the Last Supper. The Passover meal becomes the new covenant in blood.
Research Summary
- Meaning: Jesus transforms the Passover into a new covenant meal, instituting the Lord’s Supper as a memorial of his atoning death.
- Key words: anekeito (imperfect “was reclining” showing ongoing festivity), kainēs diathēkēs (fresh covenant), ekchunnomenon (present passive participle “being poured out” highlighting continuous efficacy).
- Main debate: The nature of Christ’s presence in the Supper (literal, spiritual, or memorial) and the timing of the Last Supper relative to the official Passover.
- Theological theme: Sacrificial atonement for the forgiveness of sins, fulfilling the Old Covenant and inaugurating the New Covenant.
- Best use: Sermon on the meaning of Communion; small group study on the connection between Passover and the Eucharist; devotional preparation for Maundy Thursday.
Translation Comparison
BSB Berean Standard Bible 2020
20When evening came, Jesus was reclining with the twelve disciples.
21And while they were eating, He said to them, “Truly I tell you, one of you will betray Me.”
22They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?”
23Jesus answered, “The one who has dipped his hand into the bowl with Me will betray Me.
24The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed. It would be better for him if he had not been born.”
25Then Judas, who would betray Him, said, “Surely not I, Rabbi?” Jesus answered, “You have said it yourself.”
26While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.”
27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you.
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.”
30And when they had sung a hymn, they went out to the Mount of Olives.
WEB World English Bible 2000
20Now when evening had come, he was reclining at the table with the twelve disciples.
21As they were eating, he said, “Most certainly I tell you that one of you will betray me.”
22They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”
23He answered, “He who dipped his hand with me in the dish will betray me.
24The Son of Man goes even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.”
25Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
26As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples and said, “Take, eat; this is my body.”
27He took the cup, gave thanks, and gave to them, saying, “All of you drink it,
28for this is my blood of the new covenant, which is poured out for many for the remission of sins.
29But I tell you that 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.”
30When they had sung a hymn, they went out to the Mount of Olives.
KJV King James Version 1769
20Now when the even was come, he sat down with the twelve.
21And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
22And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
23And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.
24The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
25Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
26And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;
28For this is my blood of the new testament, which is shed for many for the remission of sins.
29But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
30And when they had sung an hymn, they went out into the mount of Olives.
ASV American Standard Version 1901
20Now when even was come, he was sitting at meat with the twelve disciples;
21and as they were eating, he said, Verily I say unto you, that one of you shall betray me.
22And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
23And he answered and said, He that dipped his hand with me in the dish, the same shall betray me.
24The Son of man goeth, even as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born.
25And Judas, who betrayed him, answered and said, Is it I, Rabbi? He saith unto him, Thou hast said.
26And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body.
27And he took a cup, and gave thanks, and gave to them, saying, Drink ye all of it;
28for this is my blood of the covenant, which is poured out for many unto remission of sins.
29But I say unto you, I shall not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.
30And when they had sung a hymn, they went out into the mount of Olives.
YLT Young's Literal Translation 1898
20And evening having come, he was reclining (at meat) with the twelve,
21and while they are eating, he said, `Verily I say to you, that one of you shall deliver me up.'
22And being grieved exceedingly, they began to say to him, each of them, `Is it I, Sir?'
23And he answering said, `He who did dip with me the hand in the dish, he will deliver me up;
24the Son of Man doth indeed go, as it hath been written concerning him, but woe to that man through whom the Son of Man is delivered up! good it were for him if that man had not been born.'
25And Judas--he who delivered him up--answering said, `Is it I, Rabbi?' He saith to him, `Thou hast said.'
26And while they were eating, Jesus having taken the bread, and having blessed, did brake, and was giving to the disciples, and said, `Take, eat, this is my body;'
27and having taken the cup, and having given thanks, he gave to them, saying, `Drink ye of it--all;
28for this is my blood of the new covenant, that for many is being poured out--to remission of sins;
29and I say to you, that I may not drink henceforth on this produce of the vine, till that day when I may drink it with you new in the reign of my Father.'
30And having sung a hymn, they went forth to the mount of the Olives;
Darby Darby Bible 1890
20And when the evening was come he lay down at table with the twelve.
21And as they were eating he said, Verily I say to you, that one of you shall deliver me up.
22And being exceedingly grieved they began to say to him, each of them, Is it I, Lord?
23But he answering said, He that dips his hand with me in the dish, he it is who shall deliver me up.
24The Son of man goes indeed, according as it is written concerning him, but woe to that man by whom the Son of man is delivered up; it were good for that man if he had not been born.
25And Judas, who delivered him up, answering said, Is it I, Rabbi? He says to him, Thou hast said.
26And as they were eating, Jesus, having taken [the] bread and blessed, broke [it] and gave [it] to the disciples, and said, Take, eat: this is my body.
27And having taken [the] cup and given thanks, he gave [it] to them, saying, Drink ye all of it.
28For this is my blood, that of the [new] covenant, that shed for many for remission of sins.
29But I say to you, that I will not at all drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of my Father.
30And having sung a hymn, they went out to the mount of Olives.
Douay-Rheims Douay-Rheims Bible 1899
20But when it was evening, he sat down with his twelve disciples.
21And whilst they were eating, he said: Amen I say to you that one of you is about to betray me.
22And they being very much troubled began every one to say: Is it I, Lord?
23But he answering said: He that dippeth his hand with me in the dish, he shall betray me.
24The Son of man indeed goeth, as it is written of him. But woe to that man by whom the Son of man shall be betrayed. It were better for him, if that man had not been born.
25And Judas that betrayed him answering, said: Is it I, Rabbi? He saith to him: Thou hast said it.
26And whilst they were at supper, Jesus took bread and blessed and broke and gave to his disciples and said: Take ye and eat. This is my body.
27And taking the chalice, he gave thanks and gave to them, saying: Drink ye all of this.
28For this is my blood of the new testament, which shall be shed for many unto remission of sins.
29And I say to you, I will not drink from henceforth of this fruit of the vine until that day when I shall drink it with you new in the kingdom of my Father.
30And a hymn being said, they went out unto mount Olivet.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 26:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Matthew presents the Last Supper as the transformation of the Passover meal into the new covenant feast. The Greek verb anekeito (he was reclining) is imperfect, describing an ongoing posture, not the hurried standing of the original Exodus Passover but a settled banquet. As Calvin notes, the disciples were no longer dressed as travellers; the old Passover was passing away. Barnes and the Cambridge Bible observe that reclining had become the customary posture for festive meals in Second Temple Judaism.
On the words of institution, Clarke and Wesley highlight that Jesus takes ordinary bread and wine and gives them new meaning: ‘this is my body’ and ‘my blood of the new covenant’. The phrase ‘for many for the remission of sins’ (v.28) echoes Isaiah 53:12 and grounds the Supper in atonement. Vincent adds that the present participle ekchunnomenon (being poured out) stresses the ongoing effectiveness of Christ's sacrifice. The final hymn (v.30) is identified by Gill and Lange as the Hallel (Psalms 113, 118), traditionally sung at Passover. All see Jesus at the centre of a meal that looks backward to deliverance from Egypt and forward to the Father's Kingdom.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal / Sacramental Presence: Catholic and Orthodox: ‘This is my body’ (estin) is taken as literal identity; the elements become Christ’s body and blood through the power of the Spirit and the words of Christ.
- Spiritual Presence: Lutheran and Reformed: Christ is truly present ‘in, with, and under’ the elements (Luther) or spiritually present to faith (Calvin); the bread and wine remain but convey Christ himself.
- Memorial / Symbolic View: Zwingli and many free churches: ‘This is my body’ is interpreted as ‘this represents my body’; the Supper is a memorial and a means of proclaiming Christ’s death until he returns.
What is clear: Jesus commanded his followers to eat bread and drink wine in remembrance of him, linking the meal to his death for the forgiveness of sins and to the hope of the coming Kingdom.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of Christ’s presence in the Supper | Christians affirm that the bread and cup are intimately connected to the body and blood of Christ, and that the Supper is a means of grace. | Catholic and Orthodox churches teach that the elements are transformed into Christ’s actual body and blood (transubstantiation / mystery). Most Protestant traditions hold a spiritual presence or memorial view, emphasizing that Christ is spiritually present but the elements remain bread and wine. |
| Timing of the Last Supper | All agree the event took place on the night Jesus was betrayed, the night before his crucifixion. | Some scholars (e.g., based on John’s Gospel) argue Jesus ate a Passover meal a day early, while Matthew, Mark, and Luke present it as the official Passover seder. The disagreement stems from harmonizing the Synoptic and Johannine chronologies. |
| Extent of the atonement (‘for many’) | Christ’s death provides the basis for forgiveness of sins. | Some interpret ‘for many’ as meaning for all people (universal atonement), while others limit it to the elect (particular atonement). Both sides see a generous scope. |
| Continuation of Passover observance for Christians | Jesus’ death fulfills the Passover. | Some Christian traditions continue to celebrate a Christian Seder as a teaching tool; others see the Lord’s Supper as the replacement. Both acknowledge the historic connection. |
Historical & Cultural Context
Matthew 26:20-30 takes place on the night of the Passover celebration, a feast commemorating Israel’s liberation from slavery in Egypt. The original Passover regulations (Exodus 12:1-14) required the lamb to be eaten in haste, standing with sandals on and staff in hand. By Jesus’ day, Jewish practice had changed: families reclined on couches around low tables, a sign of freedom and rest. This posture was part of the Passover Haggadah, the set order of ritual questions, songs, and blessings.
The table would have held unleavened bread, bitter herbs, a bowl of charoset (a paste of fruits and nuts), and wine. The ‘dish’ (Greek trublion) into which Jesus and Judas dipped was likely a common bowl of charoset or bitter-herb sauce. Dipping bread together was a sign of close fellowship, making the betrayal cut deeper.
Jesus’ words over the cup use the Greek term kainēs diathēkēs (‘new covenant’). This deliberately recalls Jeremiah 31:31-34, where God promises a new covenant written on hearts. By calling the cup ‘my blood of the covenant’, Jesus reinterprets the exodus liberation as a redemption from sin through his own death.
After the meal, the group sang a hymn. Jewish tradition prescribed Psalms 113-118 (the Hallel) during Passover. Then they walked to the Mount of Olives, a journey of about half a mile from the walled city. The entire scene is thick with echoes: the Passover lamb, the covenant at Sinai, the promise of a new heart, and the shadow of the cross.
Textual Notes
The consulted sources note a few textual variants in this passage. In verse 28, some manuscripts omit the word ‘new’ before ‘covenant’, reading simply ‘the blood of the covenant’ (as in the ASV). The longer reading (new covenant) is attested in most early witnesses and is consistent with Luke and Paul. Additionally, the wording ‘which is poured out for many for the remission of sins’ appears with minor differences in word order. These variants do not affect the core meaning: Jesus’ blood establishes the new covenant. No other significant textual issues are raised by the sources.
Reception History
From the early church onward, this passage shaped Christian worship. The Didache (late first/early second century) echoes the eucharistic prayers. Justin Martyr described the Sunday Eucharist as the memorial of Christ’s passion and resurrection. By the fourth century, the words of institution were fixed in liturgies across East and West. Hymns like ‘Let Us Break Bread Together’ and ‘When I Survey the Wondrous Cross’ draw on these verses. The Reformers, Luther, Calvin, Zwingli, debated the meaning of ‘this is my body’, yet all anchored the Lord’s Supper in Matthew 26. In modern times, the passage is central to Maundy Thursday services and continues to unite Christians in the act of Communion across traditions.
Preaching This Verse
Three-point outline
- The sorrowful supper. Jesus announces betrayal even as he shares the dish; the disciples are ‘exceedingly sorrowful’ (v.22). Their question ‘Is it I?’ shows both self-doubt and loyalty.
- The new covenant in blood. Jesus replaces the Passover lamb with himself; the bread is his body, the cup is his blood poured out for many for forgiveness. This is the hinge of salvation history.
- The forward look. Jesus vows not to drink wine again until the Kingdom comes. The meal points beyond the cross to resurrection glory and the marriage supper of the Lamb.
Five-point outline
- Preparation. The Passover is ready; Jesus knows the hour.
- Exposure. Jesus names Judas’ betrayal; woe is pronounced.
- Institution. Jesus takes, blesses, breaks, gives, verbs that become the Church’s liturgy.
- Interpretation. ‘This is my blood of the new covenant’ gives the cross its saving meaning.
- Consummation. The hymn and departure to the Mount of Olives set the stage for Gethsemane and the passion.
Illustration hooks
- A family dinner where a loved one quietly says something that changes everything, like an unexpected diagnosis or a major decision. The table becomes a place of both intimacy and upheaval.
- A shared meal with a group where you learn a friend has betrayed you. The normal routines (passing the bread, pouring wine) suddenly feel charged.
- Comparing the Passover Seder with a modern Communion service. Both use bread, wine, and storytelling; one looks back to Egypt, the other to Calvary.
Questions your congregation is asking
- Why did Jesus choose a meal to memorialize his death? Couldn't he have given a lecture instead?
- What does ‘remission of sins’ mean? Is it past forgiveness or ongoing cleansing?
- Should we still celebrate Passover if we already have Communion? How do the two relate?
Leading a Discussion
This passage shows Jesus taking a familiar meal, the Passover, and filling it with completely new meaning. He transforms the symbols of liberation from Egypt into a personal offering of his body and blood. As you read Matthew 26:20-30, notice the mix of emotions: sorrow, betrayal, gratitude, and hope. This discussion will help your group connect the ancient meal to their own faith journey.
Discussion questions
- Read verses 20-22. Why were the disciples so grieved? What does their question ‘Is it I?’ reveal about their own hearts?
- In verse 23, Jesus says the betrayer is the one who dips with him in the dish. What does this shared gesture tell us about the depth of the betrayal?
- Read verses 26-28. What does Jesus mean when he says the bread is his body and the cup is his blood? How do different Christian traditions understand these words?
- The phrase ‘for the remission of sins’ (v.28) ties Jesus’ death to forgiveness. How does this change the way you think about confession or baptism?
- In verse 29, Jesus looks forward to drinking wine anew in the Father’s Kingdom. How does this future hope affect how you live today?
- After the meal they sang a hymn (v.30). What role does singing play in your own experience of worship or communion?
- If you had been at that table, what would have surprised you most: the prediction of betrayal, the words over the bread, or the promise of coming glory?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 12:11 | This is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh’s Passover. |
| Song of Solomon 1:12 | While the king sat at his table, my perfume spread its fragrance. |
| Mark 14:17 | When it was evening he came with the twelve. |
| Mark 14:21 | For the Son of Man goes as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born.” |
| Luke 22:14 | When the hour had come, he sat down with the twelve apostles. |
| Luke 22:16 | for I tell you, I will no longer by any means eat of it until it is fulfilled in God’s Kingdom.” |
| John 13:21 | When Jesus had said this, he was troubled in spirit, and testified, “Most certainly I tell you that one of you will betray me.” |
| Psalms 55:12 | For it was not an enemy who insulted me, then I could have endured it. Neither was it he who hated me who raised himself up against me, then I would have hidden myself from him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that Christ ate the Passover at the precise hour the Jews kept their first Passover in Egypt and died at the ninth hour, when the paschal lamb was sacrificed. He also insists that denying the cup to the faithful nullifies the sacrament, as the cup alone points to the atoning blood essential for remission of sins.
Calvin's Commentaries Reformed 1564
Calvin stresses that the baseness of Judas's betrayal is magnified because he was at the holy table with Christ, an intimate friend. Christ's warning was intended to prevent future believers from being shaken when
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that at the Last Supper no paschal lamb was present, since Jesus Himself fulfilled that type. The bread and cup replace the lamb, representing a sacrifice already underway, not a future event. The ritual shifts from commemorating Egypt's deliverance to remembering Christ's once-for-all offering.
Gill's Exposition of the Bible Baptist 1748
Gill draws on Jewish Passover customs to show that every action of Jesus at the Last Supper—the dipping, reclining, blessing, breaking, and the hymn—followed established rabbinic practice. His point is that Christ intentionally replaced the old Passover ritual with the new covenant memorial, fulfilling what the law foreshadowed.
Lange's Commentary Reformed 1857
Lange distinguishes three layers of meaning in the Lord's Supper: allegorical (teaching figure), symbolical (sealing pledge), and typical (prophetic medium). He also argues the Supper emphasizes Christ's resurrection over his death, making the cup the central element.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the Lord's Supper directly replaces the Passover, with Christ as the true sacrifice bringing a greater deliverance. He notes it was instituted at the close of the Passover meal, and stresses that Christ alone, as Lord of the covenant, has authority to appoint the seals of the
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets "This is my body" as signifying or representing, not a literal change, following the Old Testament style where symbols stand for realities. He also observes that Christ's words about Judas raise a difficulty for universal salvation, since it would have been better for that man never to have been born.