Matthew 26 – Pt 3 – Jesus and the Last Supper – These Details Will Reveal Much More to You

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the Bible reveals to us that God has given two ordinances to believers, baptism and the Lord’s Supper. And it’s this second one known as the Lord’s Supper that we’re going to focus in on tonight in this study. So take out your Bibles and look with me to the book of Matthew and chapter 26. The Book of Matthew chapter 26. And we’re going to begin in verse 26. Now, this event is taking place on the Eve of Passover, meaning the evening before, in the next morning, the Passover will take place. And when we speak of the Passover, we’re speaking specifically about the sacrificing of the Passover lambs. And we know that Messiah, Paul tells us this in first Corinthians chapter five, that he is our Passover. We know that he died at the same time, that the lambs on that same day that they were being sacrifice. And this confirms that He is the Lamb of God, just like John the Baptist said, the Lamb of God who takes away the sins of the world. We have mentioned that there are several different aspects of the Passover, and the Feast of Unleavened Bread observance. And one had to do with a very special meal, a meal that the disciples ate with their rabbi with your shoe. Now there was a tradition that on Passover that 14th day of the first month, it was a fast day. We don’t see this in the Bible, but we know it because the disciples ate this last supper. In Hebrew, that term Last Supper is referring to the phrase say would dumb if second, which means the ceasing the stopping of eating before a time of fasting. And because this offering of the Passover was so significant, that people for a few different reasons, they would fast, it was a tradition among all of Israel, to fast on this 14th day to focus in on sacrificing the Passover lamb and everything related to it. So at sundown, this would have been 24 hours later from the meal that we’re going to speak about tonight. 25 hours later, they would eat what’s traditionally that Passover meal which is eaten on the first day of Unleavened Bread, at the beginning of the 15th day of Nisa, Passover, when the lamb was slaughtered, is on the 14th day, the first day of Unleavened Bread is the 15th day. So it was in the evening, at the conclusion of the 13th at the beginning of the 14th, which always begins at sundown. So it was on this night that you should gathered His disciples, we talked about this. And we also mentioned that it was normal for men not to eat this with his family, but rather for men to eat it with their spiritual leader, so that that spiritual leader can go through the Passover Seder traditions and explain them. So on the next night when each man would lead their family in the Seder, that they would have a greater understanding that they would have been taught the night before some of the key truth concerning Passover, and what these various elements met, so that they would be better able to share it and understand it with their families. This is exactly what you’re sure did with his disciples that he went through this mill and we’re coming to a very significant time in this mill and That’s why I’ve invited you to take out your Bible and look with me to this chapter, chapter 26. And we’re gonna begin with verse 26. Where it says, but they were eating, and this means that they were in the process. As they were eating this meal, we find that something took place that you’re sure took the bread. And this word for bread is a generic word for bread. It also includes unleavened bread, and other words, it also includes matzah. And fact, today in Judaism, before you eat matzah, you say the same blessing for eating bread, because matzah is a type of bread. So he took the bread and He said to His disciples, He said to them after he blessed and broke, meaning this Matson, he broke it and this would have been a very special time, because breaking of the matzah meant that this was the time that he was teaching about what’s known as the Alfie Coleman. Now, the Alfie Coleman is a Greek word, but it’s very significant because this word also appears in what’s known as the Haggadah. This is the little booklet that we read, that takes us through the Passover Seder, the Passover order that mill what to do what to say. And when we come time for this special Pete’s piece of matzah, we call it by a Greek term very unusual. Alfie Coleman. What does that mean? It means I have come. And this is what you’re sure is revealing to His disciples that He is the Redeemer, Passover, the festival of redemption, He is the Redeemer, and that he has come to do this work of redemption. We’ll see this in a moment. Secondly, we know something else. We know that this term, Alfie Coleman, when it appears in Hebrew, we use a very different word. And that is the Hebrew word suffering. And suffering means hidden. And what’s the relationship between them? Well, by God’s providence, when every Jewish family goes through the traditional Passover Seder, that mill and the word Seder means order, when they go through this Passover meal, following that order, at the end of the meal, while they were concluding this important meal, the leader would take a piece of matzah that had been blessed, that had been wrapped up in a linen garment that has been hidden. And he takes it out. And he reveals it, he blesses it once more, he breaks it. And then he gives it to his disciples. This is exactly what Messiah is doing. So remember, in this traditional writing, we use the word Alfie Coleman, the Greek word, which is very unusual to have a Greek word, and a booklet that’s in Hebrew, but then it has as an explanation, this word that I mentioned cellphone, which has to do with being hidden, and what do we learn from that? The fact that the Redeemer has come, is hidden, unfortunately, to so many of our people. So look, again, verse 26, where it says, And you’re sure took the bread, he blessed, he gave it, he blessed it and broke it. And then it says, He gave it to the disciples. Now, if you look at this, and one Greek manuscript, it has it in the simple past form. But when you look at it in the Textus, Receptus, what what I’m using, it has it in the imperfect. And why is that so important? The Greek tense known as the imperfect, speaks of something that that has happened in the past, it’s still going on, but it will not continue. It implies a change is going to happen. And what’s that change your shoe, instituted this night, the Lord’s Supper, he did it. But what’s the change? Well, next, the disciples were going to be doing this. And now for 2000 years, almost, we see that we are still observed. In the Lord’s Supper, what he has instituted, but we, the believers, leaders, we are leading this, this Lord’s Supper. So he broke it, and gave it to the disciples. And he said, you take, and then notice this next word, there’s a change. He has been using the word s Thiele for eating a simple a normal word, which just means eating. But now he uses a different form of that highly significant why? Because this word for eating means eating out of dependence, because one has to, most of the time we eat, we don’t have to eat, we want to eat, we may be a little bit hungry. But But so often in the Bible, when it speaks of eating, it did so in regard to sharing fellowship, what we just talked about breaking bread, it was to bring people together. And this is why one of the names for the Lord’s Supper, very commonly spoken of is communion, there’s communion, when we break bread together, there’s that intimacy that fellowship that coming together. But here, he uses this word, which has to do normally when it’s use, it’s used in regard to animals eating, and animals eat, because they have to, some animals will go a significant amount of time without eating why they don’t have to. For example, I remember that I was at a zoo, and I saw this, this alligator or crocodile, I can’t tell them apart. And the the attendant there said, that he has not eaten for four months, and he may not eat for another four months. Why? He doesn’t have to. It was at that time of the year where they sold them move, they sleep, it’s cold in that time, and therefore they didn’t eat. So animals eat, not for fellowship, not because of some social event, but rather because of a desperation. They’re dependent. And that’s why the Greek New Testament, it chooses, through the inspiration of the Holy Spirit, the writer of this gospel, Matthew’s Gospel, wrote down this word to imply that we are dependent upon receiving the Lord’s Supper. Why? Because of what it symbolizes. And we’ll come to that in a moment. So he says, Take, eat, this is my body. This is the significance. This this bread represents. It’s symbolic. It represent it speaks to it teaches our absolute dependence upon receiving Him that that work that he did upon the cross him being that Passover lamb, and the same way it was necessary for the children of Israel to keep the Passover to come out of Egypt. It is equally absolutely necessary for us to receive what Messiah did on the cross by faith, so that we can come out of this world we can come out of sin, the bondage of sin, like the children of Israel came out of a physical bondage in Egypt, that we can come out of the bondage of sin and serve the risen Savior. So he says, take eight, this is my body. Look at the next verse, verse 27. And he took the cup, and he blessed it, and he gave it to them. Now, in another gospel is more precise, we are told that this is the cup after the supper. Why is that so important? Because there’s four cups in a ceremonial way with great significance, that the people who took part in this mill on a typical Passover Seder, although this is the teaching the night before, when the teaching is done to to help the leader understand what he needs to say, and what he needs to convey the next night. So the third cup is the cup after supper. We know that there’s the cup of sanctification that begins this observance, this mill, there’s a cup of Thanksgiving, the second one, and then after the supper, this one is the third cup, the cup of redemption. And then we’ll talk in a moment about that fourth cup, but notice what he says Look again at verse 27.

 

And he took the cup, and he blessed and he gave it to them saying, Drink from it all and the implication is all of you. Now I was asked a question once when teaching this, how do we know it’s not drink all of the cup, because we find here that this word Pontus, meaning all is in the nominative, which speaks to the subject. So the disciples that he was addressing, not all of the cup, but all individuals, everyone needs to receive this cup. Why? For this is my blood. Now blood is significant because it ratifies a covenant. And this is why he says, This is my blood. And he says here of the new covenant, and that new covenant is a covenant of forgiveness, a covenant where God promises to forgive our sin, and remember them no more. So it’s not a surprise, that on the Eve of Passover, for shattering what he was going to do by giving his body and shedding His blood pouring out his life, on Passover, at the time that the lambs were sacrifice, that he would speak about redemption, because Passover is the festival of redemption. And this New Covenant, this word new represents the kingdom. For example, a new covenant is a kingdom covenant. When John in the book of Revelation looked at the New Jerusalem, not the Jerusalem currently, but the New Jerusalem. He says, Behold, all things are new. And it’s the newness of this final state of the kingdom of God. So when he says, The New Covenant, he’s speaking about the kingdom covenant. And he says, Concerning many, it has been poured out. Now, this word many is probably a reference to the Hebrew parallel word her Bay. And many times in Hebrew, we say many, but the implication is, we’re speaking about everyone, but only only a portion are going to receive it. So when we understand the Hebrew undertones, this this shedding of His blood, what he is dead, this new covenant is for everyone. But only some are going to respond only some are going to receive it. He says, Concerning this, this blood which is poured out for many, he says for and that is how it concludes for the remission that’s simply for the forgiveness of sin. That shouldn’t surprise us. Why? Because this New Covenant is a covenant of forgiveness, the blood speaks about redemption. And why is that so important? Because atonement covers the sin. It does not remove, but redemption removes it, it erases it. Therefore we can be assured that there’s no reason. If we have accepted that gospel, if we believe in the body of Messiah that was given for our sin, the blood that was shed to ratify the New Covenant, we can have confidence, assurance, absolutely, that we are forgiven. And we will be received by the sufficiency of what he’s done, not what I’ve done, not what you’ve done, but what he’s done in our behalf. Now let’s move to verse 29. He says, But I say to you, speaking to the disciples, and also disciples today, you and me that no, no, now it’s a double negative two different words. And a double negative in Greek emphasizes the No. And sometimes we translate it as never. So he says, I say to you that never will I drink from it now from what? From this fruit of the vine. See, that’s how this this wine was spoken of the fruit of the vine. And he says, no, no, I’m never going to drink of this cup, this fruit of the vine, until notice what he says, I’ll never do it until middle of verse 29. That day, when and this means whenever whenever the father deems proper, whenever it I will drink with you, and this is emphatic. And why is that important? Because this term with you, I’ve shared with you before, the word with emphasizes redemption. It is because of redemption, that we can be with God in His presence that will be with him in the kingdom of God. So the term Emmanuel, God with us, referring to Messiah, is seen in Judaism as the redemptive name of Messiah, his name at the time of his Brittany law, his circumcision, we all know you’re sure Jesus, meaning save your salvation, that he’s going to save us from our sins. How does he do that? Through redemption. So we read in this passage, he says, until that day, when I drink of it, a new with you, in the kingdom of my father. Now, remember, we are told by tradition, there are the Arbuckle, so four cups of wine, I mentioned what they were, they are the cup of sanctification that begins it, there is a cup of Thanksgiving, the third cup that you should use in regard to the blood, the blood that produces redemption, the third cup, the cup of redemption, and the fourth cup, this is what he’s referring to. He says, I’m not going to drink this fourth cup until when I drink it with you. Those who have been redeemed, were in the kingdom of my father. And you know, this fourth cup what it is Coase Hillel, which means the cup of praise, when we all praise God, with your shoe, for that eternal redemption that we have received, verse 30. And they sung a hymn. This is the word for they praised. And this refers to these group of Psalms, Psalm 113, through 118. And also 136, that, that consists of this group of psalms of Hillel of praise that are commonly said, so at the Passover meal, we read this group of Psalms, that’s what is referring to, when they finished praising when they had sung him, they went out to where they went out to the Mount of Olives. And that Mount of Olives, obviously, is very significant for Messiah, olive oil, oil for anointing. And that word, Messiah means the anointed one, there is a very important connection between the Mount of Olives, and Messiah. And that’s why it is also known the Mount of Olives as parhaat, mushy sap in Hebrew, the mount of the anointing. Notice what happens, they go out to the Mount of Olives, and we read, look now to verse 31, then you’re sure says to them to the disciples, all of you, will stumble because of me this night. Now, this word for assembling can mean to be offended, meaning that they are going to deny they’re going to pull back from being a disciple. And he says, they’re all going to do it this night. And he’s based upon scripture, look on it, verse 31, for it has been written, I will strike the shepherd, and the sheep of the flock will scatter. So this is prophecy, prophecy from the Book of Zechariah. And he’s saying it’s going to be filled, because I’m the shepherd, I’m going to be arrested, and I’m going to be betrayed, I’m going to be charged and ultimately crucified. And because of this arrest, and what’s going to happen, you all are going to be offended, you are going to scatter. You are going to stumble in your faith. He’s prophesying this. But notice what he says in verse 32. But after I am risen, and this word for risen literally, it says, After I have been raised, meaning this, it points to him being raised. And obviously, it is God the Father that raised God the Son. So he says, after I had been raised, I will go before you into the Galilee. Now the word Galilee comes from a word, the Galilee mountains are kind of rolling mountains. But this word Galilee also represents revealing something. It’s like unrolling a scroll, and being able to gaze upon it, read it and get revelation. So so frequently, the term Galilee is use for revealing and therefore Messiah saying, you can be assured of what I’m saying, I’m going to be raised from the dead that implies he’s going to die. He’s going to die on Passover, at the time that the lambs are slaughtered. So he says, I will go before you to Galilee. And notice who has to speak, verse 33. But Peter answered, He said to him, if even all should be offended, all should stumble, because of you. I, and he says, Never a very strong word, I never will stumble, I’ll never be offended. But you’re sure says to him, Truly, so important, truly, I say to you, and this night, not over the next few years, not over some long period of time. But he says, but truly I say to you this night, before the rooster sounds, three times, you will deny me. But notice what happens. Peter says to him, Peter doesn’t accept the words of Messiah, he’s doubting. And he says, Peter says to him, even if it’s necessary for me with you to die, and he uses the same phrase, no, no meaning Never will I deny you, and all the disciples, likewise, they were saying, no one thought of those disciples that they would deny him. But we know. And just a few hours later, that they were going to go out from this place, that upper room, they were going to leave the city of Jerusalem, they would cross over the Kidron Valley. And he was going to have them pray, pray that they do not stumble that they do not fall into temptation that they do not deny him. But they weren’t willing to watch even for one hour. They were not willing to go to prayer to do this night watch with him. They did not know the significance of the hour. And let me conclude with this. It is only when we take everything that you show us said where do we get that? From the scriptures? It is only when we take all the Word of God, take it seriously. Apply it to our life, implement it. Watch as he says, Watch for these last days that are approaching. Only then are we going to be faithful that we’re gonna stand for truth and we’re going to have a praiseworthy testimony. That is my hope for each of us. That’s why we have these broadcasts. I’ll close with that. Shalom.

 

Well, we hope you will benefit from today’s message and share it with others. Please plan to join us each week at this time and on this channel for our broadcast of love israel.org again to find out more about us please visit our website love Israel dot o RG there you will find articles and numerous other lectures by baru these teachings are in video for may download them or watch them in streaming video. Until next week, may the Lord bless you in our Messiah Yeshua. That is Jesus as you walk with it. Shalom from Israel.

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