What Jesus and the disciples sang was undoubtedly the last part of the Hallel ( Psalm 114-18 or115-18; cf. Mark 14:26; Luke 22:39; John 18:1). The Jews customarily sang this antiphonally with the leader, in this case Jesus, singing the first lines and the other participants responding with "Hallelujah!" What Jesus sang included a commitment to keep His vows ( Psalm 116:12-13). Another section of the Hallel referred to Messiah"s appearing ( Psalm 118:25-26). It is edifying to read these psalms keeping in mind Jesus singing them in the upper room with His disciples. [source][source][source]
"The disciples in the immediacy of the moment could not have begun to realize the significance of what Jesus was saying and doing. This they would first do after the resurrection. But by the time Matthew"s readers read this account, the Eucharist had long since become a fixed component in their worship; hence they read the narrative with fuller understanding." [1][source]
Context Summary
Matthew 26:26-35 - A Self-Confident Disciple Warned
The Passover looked back to the dread hour of the Exodus; the Supper links Calvary with the Second Advent. In partaking of it we should not confine ourselves to either retrospect or anticipation, but should endeavor to feed our souls with the very spirit and heart of our dear Lord, so as to absorb His divine strength, sweetness and love. We need to feed on His flesh and drink of His blood after a mystical fashion, so that He may become the Life of our life. The word new is not the same as in Matthew 9:17, but contrasts, with the present order of things, something entirely different. The former things will have passed away-such was our Lord's anticipation!
The new covenant is further explained in Hebrews 8:1-13. It is good to recite its provisions when we sit at the Table. It is as though God and the believer drink of the cup in pledge of that blessed understanding between them. See how our Shepherd eagerly warns one of the sheep that was dear to Him and for which He had pleaded often, Luke 22:31. [source]
Chapter Summary: Matthew 26
1Jesus foretells his own death 3The rulers conspire against him 6The woman anoints his feet 14Judas bargains to betray him 17Jesus eats the Passover; 26institutes his holy supper; 30foretells the desertion of his disciples, and Peter's denial; 36prays in the garden; 47and being betrayed by a kiss, 57is carried to Caiaphas, 69and denied by Peter
Greek Commentary for Matthew 26:30
Sang a hymn [υμνησαντες] The Hallel, part of Psalms 115-118. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in John 14-17. They may have gone out to the street after John 14:31. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus 12:22). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives. [source]
Sung a hymn [] Very probably the second part of the Jewish Hallel or Hallelujah, embracing Psalm 117:1-2,118. [source]
They went out [] In the original institution of the Passover it was enjoined that no one should go out of his house until morning (Exodus 12:22). Evidently this had ceased to be regarded as obligatory. [source]
1 Corinthians 14:15I will sing [ψαλῶ] See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
What do the individual words in Matthew 26:30 mean?
Andhaving sung a hymnthey went outtotheMount-of Olives
Greek Commentary for Matthew 26:30
The Hallel, part of Psalms 115-118. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in John 14-17. They may have gone out to the street after John 14:31. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus 12:22). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives. [source]
Very probably the second part of the Jewish Hallel or Hallelujah, embracing Psalm 117:1-2,118. [source]
In the original institution of the Passover it was enjoined that no one should go out of his house until morning (Exodus 12:22). Evidently this had ceased to be regarded as obligatory. [source]
Reverse Greek Commentary Search for Matthew 26:30
See on Matthew 26:30. [source]
See note on Matthew 26:30 for discussion. [source]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]