Jerry says:
This answer should take a large space here. However, I will briefly say that the Supper mentioned in Matthew 26:26-30 is explained a little differently in John 13. The cup and bread that Jesus offered the disciples was not part of the Passover Supper. It was afterwards (John 13:2, 4, 12) that Jesus offered the cup and identified the one who would betray Him. The Passover was for Israel, not Gentiles. The Old Covenant with Israel was broken (Deut. 29:25). Also read Jer. 11:7, 8; Heb. 8; Isa. 11:11, 16. We see in Matthew 26 that the Lord looked forward to "that day," to His "Father's kingdom;" "Thy kingdom come." "I appoint unto you a kingdom, as My Father hath appointed Me, that ye may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel" (Luke 22:29, 30). The Body of Christ is not mentioned here. Why? This is a New Covenant to Israel. After what happens (1 Cor. 15) at the end, when Jesus hands His rule over to the Father... we read in Ephesians, not of the kingdom of the heavens, nor of the kingdom of the Father, but of "the kingdom of Christ and of God" (Eph. 5:5). This is after God becomes "all in all." In Col. 1:13 we read, "the kingdom of the Son of His love," which is in operation now. It is distinct from the kingdom pertaining to Israel. We should leave the Passover to Israel and TODAY, have fellowship meals with those who come together to study the Words of Christ.
One other thing...
Of all the Gospels, the Gospel of John is the one that seems to approach nearer to the truth for the present time than the rest. many pastors preach more from John's Gospel than all the rest of the Bible. The hope and comfort of many a believer are enshrined in the sacred words of John 3:14-17. There are many who might e willing to go so far as to agree that Matthew was indeed Messianic kingdom truth, but, say they, you must leave us John. Is it not striking that the Lord's Supper, so fully described and enjoined in Matthew, the earthly kingdom Gospel, is omitted by John who above all should have taught it if he had a message for believers today. It is not as though the feast does not come into the subject of his writing. It does. John 13 tells of the betrayal and many incidents which took place after that Supper. This omission must not be lightly set said; it adds its weight o the evidence we seek to bring from the Word on this important subject.