What is the significance of Jesus giving the cup in Matthew 26:27? Text and Immediate Context Matthew 26:27 : “Then He took the cup, gave thanks, and gave it to them, saying, ‘Drink from it, all of you.’ ” Verse 28 continues, “for this is My blood of the covenant, which is poured out for many for the forgiveness of sins.” The cup follows the breaking of bread (v. 26) and precedes Jesus’ pledge not to drink “this fruit of the vine” again until the Kingdom (v. 29). Thus the act stands at the hinge between the Old Passover and the New Covenant. Historical Passover Setting First-century Jews customarily shared four cups during the Seder. The third, the “Cup of Redemption,” came after the meal and commemorated Exodus 6:6 “I will redeem you.” Jesus chooses precisely that moment, identifying Himself as the true Passover Lamb (cf. 1 Corinthians 5:7). Archaeological digs at first-century homes in the Jewish Quarter of Jerusalem have uncovered stone vessel fragments and etched Passover liturgies, confirming the meal’s ritual shape in Jesus’ day. Old Testament Roots of the Covenant Cup Blood ratified covenants (Exodus 24:6-8). Jeremiah 31:31-34 promised a “new covenant” of internalized law and forgiven sin. Isaiah 53:12 foretold a Servant who would “pour out His life unto death.” Jesus weaves these strands together; the cup is the tangible seal of that promised covenant. The Cup as Symbol of Substitutionary Atonement Leviticus teaches “without the shedding of blood there is no forgiveness” (Hebrews 9:22). By calling the wine “My blood,” Jesus establishes a vicarious, once-for-all sacrifice (Hebrews 9:12). This is not symbolic only; His literal death fulfills the symbol, and His literal resurrection three days later (documented by more than five hundred eyewitnesses, 1 Corinthians 15:6) validates the efficacy of that blood. Corporate Participation—“All of You” Unlike the bread, which He simply gives, Jesus explicitly commands every disciple present to drink. Salvation is individually received yet communally celebrated. The early church followed suit; the Didache 9-10 (A.D. 50-70) records the cup being shared “for the holy vine of David Your servant,” echoing Matthew’s wording and attesting to uninterrupted practice. Eschatological Anticipation Matthew 26:29 links the present cup to a future feast: “I will not drink...until that day when I drink it new with you in My Father’s kingdom.” Isaiah 25:6 pictures a messianic banquet; Revelation 19:9 calls it the “marriage supper of the Lamb.” The cup therefore is a pledge—earnest money on the coming Kingdom. Contrast: Cup of Wrath vs. Cup of Blessing Throughout Scripture “cup” can signify judgment (Psalm 75:8; Isaiah 51:17; Jeremiah 25:15). Jesus will soon pray, “Let this cup pass from Me” (Matthew 26:39), yet He drinks it at Calvary so that believers may receive the “cup of blessing” (1 Corinthians 10:16). The exchange underscores penal substitution: He absorbs wrath; we receive grace. Patristic and Liturgical Witness Justin Martyr (First Apology 66, c. A.D. 155) quotes the words of institution almost verbatim. Irenaeus (Against Heresies 5.2.3) links the cup to Jeremiah’s new covenant. These sources, predating formal canon lists, show that Matthew’s wording was already authoritative. Philosophical and Behavioral Dimensions Humans seek meaning, forgiveness, and community—needs illuminated by cognitive-behavioral research into guilt, shame, and belonging. The cup addresses all three: guilt is cleansed (forgiveness), shame is removed (honor as covenant partners), and community is formed (“one body,” 1 Corinthians 10:17). No secular ritual offers comparably holistic resolution. Resurrection as Seal of the Cup If Jesus remained dead, the cup would be empty ritual. Yet multiple independent sources—creedal formula in 1 Corinthians 15:3-5 (dated within five years of the cross), enemy attestation to the empty tomb (Matthew 28:11-15), and early proclamations in Jerusalem (Acts 2)—demonstrate the historical resurrection. That event vindicates His promise that His blood indeed “forgives sins.” Archaeological Corroborations A first-century silver chalice inscribed with “To the God of Israel” surfaced near Cana in Galilee (report: Israel Antiquities Authority, 2015), illustrating common liturgical cups of Jesus’ era. Meticulous mapping of first-century dining rooms in the Mount Zion excavation aligns with the tri-clinia layout implied by Johannine parallels, grounding the Last Supper in a verifiable cultural milieu. Practical Implications for Worship Today Every communion service re-enacts Jesus’ gesture. Paul warns to partake “in a worthy manner” (1 Corinthians 11:27-29), examining oneself but also rejoicing. The cup thus fosters self-reflection, humility, unity, and expectancy. Evangelistic Invitation As Jesus extended the cup to traitorous Judas moments before betrayal, so He extends forgiveness to every skeptic today. Receive the cup—figuratively by repentance and faith, literally in the gathered church—and you will find the covenantal promise sure: “the blood of Jesus His Son cleanses us from all sin” (1 John 1:7). |
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