Eve of Pentacost
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THE MESSAGE
Matthew 26:30
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After singing a hymn, they went out to the Mount of Olives.
And when they had sung an hymne, they went out into the mount of Oliues.
And when they had sung an hymn, they went out into the mount of Olives.
And when they had sung a hymn, they went out to the Mount of Olives.
And after singing a hymn, they went out to the Mount of Olives.
After singing a hymn, they went out to the Mount of Olives.
After singing a hymn, they went out to the Mount of Olives.
After singing a hymn, they went out to the Mount of Olives.
And after singing a hymn, they went out to the Mount of Olives.
And when they had sung a hymn, they went out to the Mount of Olives.
Then they sang a hymn and went out to the Mount of Olives.
After singing the Hallel, they went out to the Mount of Olives.
And having sung a hymn, they went out to the mount of Olives.
They all sang a song and then went out to the Mount of Olives.
And when they had sung a Psalme, they went out into the mount of Oliues.
And they offered praise, and went out to the Mount of Olives.
Then they sang a hymn and went out to the Mount of Olives.
And after they had sung the hymn, they went out to the Mount of Olives.
And singing a hymn, they went to the Mount of Olives.
And when they had sung a hymn, they went out into the mount of Olives.
And after a song of praise to God, they went out to the Mountain of Olives.
When they had sung a hymn, they went out to the Mount of Olives.
After singing a hymn, they went out to the Mount of Olives.Mark 14:26;">[xr]
And they sang praises, and went forth unto the mount of Olives.
And they sang praises, and went forth to the mount of Olives.
And when they hadde praysed [God] they wet out vnto the mount of Oliues.
And when they had sung a hymn, they went out unto the mount of Olives.
When they had sung a hymn, they went out to the Mount of Olives.
And when they had sung the hymn, they went out into the mount of Olives.
So they sang the hymn and went out to the Mount of Olives.
And whanne the ympne was seid, thei wenten out in to the mount of Olyuete.
And when they had sung a hymn, they went out to the mount of Olives.
And when they had sung a hymn, they went out to the mount of Olives.
After singing a hymn, they went out to the Mount of Olives.
And when they had sung a hymn, they went out to the Mount of Olives.
Then they sang a hymn and went out to the Mount of Olives.
After they sang a song they went out to the Mount of Olives.
When they had sung the hymn, they went out to the Mount of Olives.
And, having sung praise, they went forth unto the Mount of Olives.
And a hymn being said, they went out unto mount Olivet.
And when they had sung a hymn, they went out to the Mount of Olives.
And when they had sayde grace they went out into mounte olyvete.
And having sung a hymn, they went forth to the mount of the Olives;
And whan they had sayde grace, they wente forth vnto mount Oliuete.
And when they had sung an hymn, they went to the mount of Olives.
They sang a song about God and went to Olive Hill.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
when: Psalms 81:1-4, Mark 14:26, Ephesians 5:19, Ephesians 5:20, Colossians 3:16, Colossians 3:17
hymn: or, psalm
they went: Luke 21:37, Luke 22:39, John 14:31, John 18:1-4
Reciprocal: Exodus 12:22 - and none 1 Kings 11:7 - the hill 1 Chronicles 16:9 - psalms Psalms 18:49 - sing Psalms 113:1 - General Isaiah 30:29 - in the night Matthew 21:1 - the mount Mark 11:1 - at the Acts 1:12 - from James 5:13 - let him sing
Cross-References
But he insisted, wouldn't take no for an answer; and they relented and went home with him. Lot fixed a hot meal for them and they ate.
The baby grew and was weaned. Abraham threw a big party on the day Isaac was weaned.
Jacob learned that Laban's sons were talking behind his back: "Jacob has used our father's wealth to make himself rich at our father's expense." At the same time, Jacob noticed that Laban had changed toward him. He wasn't treating him the same. That's when God said to Jacob, "Go back home where you were born. I'll go with you." So Jacob sent word for Rachel and Leah to meet him out in the field where his flocks were. He said, "I notice that your father has changed toward me; he doesn't treat me the same as before. But the God of my father hasn't changed; he's still with me. You know how hard I've worked for your father. Still, your father has cheated me over and over, changing my wages time and again. But God never let him really hurt me. If he said, ‘Your wages will consist of speckled animals' the whole flock would start having speckled lambs and kids. And if he said, ‘From now on your wages will be streaked animals' the whole flock would have streaked ones. Over and over God used your father's livestock to reward me. "Once, while the flocks were mating, I had a dream and saw the billy goats, all of them streaked, speckled, and mottled, mounting their mates. In the dream an angel of God called out to me, ‘Jacob!' "I said, ‘Yes?' "He said, ‘Watch closely. Notice that all the goats in the flock that are mating are streaked, speckled, and mottled. I know what Laban's been doing to you. I'm the God of Bethel where you consecrated a pillar and made a vow to me. Now be on your way, get out of this place, go home to your birthplace.'" Rachel and Leah said, "Has he treated us any better? Aren't we treated worse than outsiders? All he wanted was the money he got from selling us, and he's spent all that. Any wealth that God has seen fit to return to us from our father is justly ours and our children's. Go ahead. Do what God told you." Jacob did it. He put his children and his wives on camels and gathered all his livestock and everything he had gotten, everything acquired in Paddan Aram, to go back home to his father Isaac in the land of Canaan. Laban was off shearing sheep. Rachel stole her father's household gods. And Jacob had concealed his plans so well that Laban the Aramean had no idea what was going on—he was totally in the dark. Jacob got away with everything he had and was soon across the Euphrates headed for the hill country of Gilead. Three days later, Laban got the news: "Jacob's run off." Laban rounded up his relatives and chased after him. Seven days later they caught up with him in the hill country of Gilead. That night God came to Laban the Aramean in a dream and said, "Be careful what you do to Jacob, whether good or bad." When Laban reached him, Jacob's tents were pitched in the Gilead mountains; Laban pitched his tents there, too. "What do you mean," said Laban, "by keeping me in the dark and sneaking off, hauling my daughters off like prisoners of war? Why did you run off like a thief in the night? Why didn't you tell me? Why, I would have sent you off with a great celebration—music, timbrels, flutes! But you wouldn't permit me so much as a kiss for my daughters and grandchildren. It was a stupid thing for you to do. If I had a mind to, I could destroy you right now, but the God of your father spoke to me last night, ‘Be careful what you do to Jacob, whether good or bad.' I understand. You left because you were homesick. But why did you steal my household gods?" Jacob answered Laban, "I was afraid. I thought you would take your daughters away from me by brute force. But as far as your gods are concerned, if you find that anybody here has them, that person dies. With all of us watching, look around. If you find anything here that belongs to you, take it." Jacob didn't know that Rachel had stolen the gods. Laban went through Jacob's tent, Leah's tent, and the tents of the two maids but didn't find them. He went from Leah's tent to Rachel's. But Rachel had taken the household gods, put them inside a camel cushion, and was sitting on them. When Laban had gone through the tent, searching high and low without finding a thing, Rachel said to her father, "Don't think I'm being disrespectful, my master, that I can't stand before you, but I'm having my period." So even though he turned the place upside down in his search, he didn't find the household gods. Now it was Jacob's turn to get angry. He lit into Laban: "So what's my crime, what wrong have I done you that you badger me like this? You've ransacked the place. Have you turned up a single thing that's yours? Let's see it—display the evidence. Our two families can be the jury and decide between us. "In the twenty years I've worked for you, ewes and she-goats never miscarried. I never feasted on the rams from your flock. I never brought you a torn carcass killed by wild animals but that I paid for it out of my own pocket—actually, you made me pay whether it was my fault or not. I was out in all kinds of weather, from torrid heat to freezing cold, putting in many a sleepless night. For twenty years I've done this: I slaved away fourteen years for your two daughters and another six years for your flock and you changed my wages ten times. If the God of my father, the God of Abraham and the Fear of Isaac, had not stuck with me, you would have sent me off penniless. But God saw the fix I was in and how hard I had worked and last night rendered his verdict." Laban defended himself: "The daughters are my daughters, the children are my children, the flock is my flock—everything you see is mine. But what can I do about my daughters or for the children they've had? So let's settle things between us, make a covenant—God will be the witness between us." Jacob took a stone and set it upright as a pillar. Jacob called his family around, "Get stones!" They gathered stones and heaped them up and then ate there beside the pile of stones. Laban named it in Aramaic, Yegar-sahadutha (Witness Monument); Jacob echoed the naming in Hebrew, Galeed (Witness Monument). Laban said, "This monument of stones will be a witness, beginning now, between you and me." (That's why it is called Galeed—Witness Monument.) It is also called Mizpah (Watchtower) because Laban said, " God keep watch between you and me when we are out of each other's sight. If you mistreat my daughters or take other wives when there's no one around to see you, God will see you and stand witness between us." Laban continued to Jacob, "This monument of stones and this stone pillar that I have set up is a witness, a witness that I won't cross this line to hurt you and you won't cross this line to hurt me. The God of Abraham and the God of Nahor (the God of their ancestor) will keep things straight between us." Jacob promised, swearing by the Fear, the God of his father Isaac. Then Jacob offered a sacrifice on the mountain and worshiped, calling in all his family members to the meal. They ate and slept that night on the mountain. Laban got up early the next morning, kissed his grandchildren and his daughters, blessed them, and then set off for home.
Work at getting along with each other and with God. Otherwise you'll never get so much as a glimpse of God. Make sure no one gets left out of God's generosity. Keep a sharp eye out for weeds of bitter discontent. A thistle or two gone to seed can ruin a whole garden in no time. Watch out for the Esau syndrome: trading away God's lifelong gift in order to satisfy a short-term appetite. You well know how Esau later regretted that impulsive act and wanted God's blessing—but by then it was too late, tears or no tears.
Gill's Notes on the Bible
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 טעון הלל, "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 Psalms 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 Psalms 115:1, and the Jews themselves say o, that חבלו של משיח, "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 Luke 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 טעון לינה, "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 Deuteronomy 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, וכל מסעדיה, "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.
Barnes' Notes on the Bible
See also Mark 14:22-26; Luke 22:15-20; 1 Corinthians 11:23-25.
Matthew 26:26
As they were eating - As they were eating the paschal supper, near the close of the meal.
Luke adds that he said, just before instituting the sacramental supper, “With desire have I desired to eat this passover with you before I suffer.” This is a Hebrew manner of expression, signifying “I have greatly desired.” He had desired it, doubtless:
(1)That he might institute the Lord’s Supper, to be a perpetual memorial of him;
(2)That he might strengthen them for their approaching trials;
(3) That he might explain to them the true nature of the Passover; and,
(4) That he might spend another season with them in the duties of religion. Every “Christian, about to die will also seek opportunities of drawing specially near to God, and of holding communion with him and with his people.
Jesus took bread - That is, the unleavened bread which they used at the celebration of the Passover, made into thin cakes, easily broken and distributed.
And blessed it - Or sought a blessing on it; or “gave thanks” to God for it. The word rendered “blessed” not unfrequently means “to give thanks.” Compare Luke 9:16 and John 6:11. It is also to be remarked that some manuscripts have the word rendered “gave thanks,” instead of the one translated “blessed.” It appears from the writings of Philo and the Rabbis that the Jews were never accustomed to eat without giving thanks to God and seeking his blessing. This was especially the case in both the bread and the wine used at the Passover.
And brake it - This “breaking” of the bread represented the sufferings of Jesus about to take place - his body “broken” or wounded for sin. Hence, Paul 1 Corinthians 11:24 adds, “This is my body which is broken for you;” that is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins.
This is my body - This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to recall my dying sufferings to your remembrance. It is not meant that his body would be literally “broken” as the bread was, but that the bread would be a significant emblem or symbol to recall to their recollection his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, “Lo, my body!” or, “Behold my body! - that which “represents” my broken body to you.” This “could not” be intended to mean that that bread was literally his body. It was not. His body was then before them “living.” And there is no greater absurdity than to imagine his “living body” there changed at once to a “dead body,” and then the bread to be changed into that dead body, and that all the while the “living” body of Jesus was before them.
Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that the “bread” and “wine” were literally changed into the “body and blood” of our Lord. The language employed by the Saviour was in accordance with a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the Passover Exodus 12:11; “It” - that is, the lamb - “is the Lord’s Passover.” That is, the lamb and the feast “represent” the Lord’s “passing over” the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal “passing over” their houses - a palpable absurdity - but that it represented it. So Paul and Luke say of the bread, “This is my body broken for you: this do in remembrance of me.” This expresses the whole design of the sacramental bread. It is to call to “remembrance,” in a vivid manner, the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Matthew 13:37; “He that soweth the good seed is the Son of man” - that is, represents the Son of man. Genesis 41:26; “the seven good kine are seven years” - that is, “represent” or signify seven years. See also John 15:1, John 15:5; Genesis 17:10. The meaning of this important passage may be thus expressed: “As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins.”
Matthew 26:27
And he took the cup - That is, the cup of wine which was used at the feast of the Passover, called the cup of “Hallel,” or praise, because they commenced then repeating the “Psalms” with which they closed the Passover.
See Matthew 26:30. This cup, Luke says, he took “after supper” - that is, after they had finished the ordinary celebration of “eating” the Passover. The “bread” was taken “while” they were eating, the cup after they had done eating.
And gave thanks - See the notes at Matthew 26:26.
Drink ye all of it - That is, “all of you, disciples, drink of it;” not, “drink all the wine.”
Matthew 26:28
For this is my blood - This “represents” my blood, as the bread does my body.
Luke and Paul vary the expression, adding what Matthew and Mark have omitted. “This cup is the new testament in my blood.” By this cup he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, “This - ‘wine’ - represents my blood about to be, shed.” The phrase “new testament” should have been rendered “new covenant,” referring to the “covenant or compact” that God was about to make with people through a Redeemer. The “old” covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Exodus 24:8; “And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you,” etc. In allusion to that, Jesus says, this cup is the new “covenant” in my blood; that is, which is “ratified, sealed, or sanctioned by my blood.” In ancient times, covenants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. See the notes at Hebrews 9:16. So Jesus says the covenant which God is about to form with people the new covenant, or the gospel economy is sealed or ratified with my blood.
Which is shed for many for the remission of sins - In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:
1. Because it is “the life” of Jesus, the “blood” being used by the sacred writers as representing “life itself,” or as containing the elements of life, Genesis 9:4; Leviticus 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says that his blood was shed for many, it is the same as saying that His life was given for many. See the notes at Romans 3:25.
2. His life was given for sinners, or he died in the place of sinners as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honor and stability of his government, would be as secure in saving them in this manner as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since, according to his view, and therefore according to truth, nothing else would show its evil nature but the awful sufferings of his own Son. That he died “in the stead or place” of sinners is abundantly clear from the following passages of Scripture: John 1:29; Ephesians 5:2; Hebrews 7:27; 1 John 2:2; 1 John 4:10; Isaiah 53:10; Romans 8:32; 2 Corinthians 5:15.
Matthew 26:29
But I say unto you ... - That is, the observance of the Passover, and of the rites shadowing forth future things, here end.
I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father’s kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances - the blessings and triumphs of redemption.
Fruit of the vine - “Wine, the fruit or produce” of the vine made of the grapes of the vine.
Until that day - Probably the time when they should be received to heaven. It does not mean here on earth, further than that they would partake with him in the happiness of spreading the gospel and the triumphs of his kingdom.
When I drink it new with you - Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the Passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness of the heavenly world.
New - In a new manner, or perhaps “afresh.”
In my Father’s kingdom - In heaven. The place where God shall reign in a kingdom fully established and pure.
Matthew 26:30
And when they had sung a hymn - The Passover was observed by the Jews by singing or “chanting” Ps. 113–118. These they divided into two parts. They sung Ps. 113–114 during the observance of the Passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the Passover. The word rendered “sung a hymn” is a participle, literally meaning “hymning” - not confined to a single hymn, but admitting many.
Mount of Olives - See the notes at Matthew 20:1.
Clarke's Notes on the Bible
Verse 30. And when they had sung a hymn — υμνησαντες means, probably, no more than a kind of recitative reading or chanting. As to the hymn itself, we know, from the universal consent of Jewish antiquity, that it was composed of Psalms 113:0, Psalms 114:0, Psalms 115:0, Psalms 116:0, Psalms 117:0, and Psalms 118:0, termed by the Jews הלל halel, from הללו־יה halelu-yah, the first word in Psalms 113:0. These six Psalms were always sung at every paschal solemnity. They sung this great hillel on account of the five great benefits referred to in it; viz.
1. The Exodus from Egypt, Psalms 114:1.
When Israel went out of Egypt, &c.
2. The miraculous division of the Red Sea, Psalms 114:3.
The sea saw it and fled.
3. The promulgation of the law, Psalms 114:4.
The mountains skipped like lambs.
4. The resurrection of the dead, Psalms 116:9.
I will walk before the Lord in the land of the living.
5. The passion of the Messiah, Psalms 115:1.
Not unto us, O Lord, not unto us, &c.
See Schoettgen, Hor. Hebr. p. 231, and my Discource on the nature and design of the Eucharist, 8vo. Lond. 1808.
