TRV
“The Last Supper”· Matthew 26:26–30
Translation
King James Version
For this is my blood of the new testament, which is shed for many for the remission of sins.
Complete Jewish Bible
For this is my blood, which ratifies the New Covenant, my blood shed on behalf of many, so that they may have their sins forgiven.
Berean Standard Bible
This is My blood of the covenant, which is poured out for many for the forgiveness of sins.
American Standard Version
for this is my blood of the covenant, which is poured out for many unto remission of sins.
World English Bible Messianic
for this is my blood of the new covenant, which is poured out for many for the remission of sins.
Geneva Bible (1599)
For this is my blood of the Newe Testament, that is shedde for many, for the remission of sinnes.
Young's Literal Translation
for this is my blood of the new covenant, that for many is being poured out--to remission of sins;
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Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.
But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh-that is, the Lord's passion.
(Ep. 63, ad Cæcil.) The cup of the Lord is not water only, or wine only, but the two are mixed; so the Lord's Body cannot be either flour only, or water only, but the two are combined.l
It seems from this that Judas had not drunk with Him, because He was not to drink hereafter in the kingdom; but He promises to all who partook at this time of this fruit of the vine that they should drink with Him hereafter.
Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.
(in 1 Cor. 11:26.) And for this reason also do we celebrate under both kinds, because that which we receive avails for the preservation of both body and soul.
(de Sacr. iv. 5.) Before consecration, it is bread; after Christ's words, This is my body, have been pronounced, it is Christ's Body.
(de Sacr. v. 1.) If Melchisedech offered bread and wine, what means this mixing of water? Hear the reason. Moses struck the rock, and the rock gave forth abundance of water, but that rock was Christ. Also one of the soldiers with his spear pierced Christ's side, and out of His side flowed water and blood, the water to cleanse, the blood to redeem.m
He gave thanks to instruct us after what manner we ought to celebrate this mystery, and showed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. And gave it to them, saying, Drink ye all of it. That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries.
This is my blood of the new testament; that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord's Blood.
And in calling it blood, He foreshows His Passion, My blood ... which shall be shed for many. Also the purpose for which He died, adding, For the remission of sins; as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins.
Thus saying, He shows that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, This shall be an ordinance to thee for ever, (Ex. 12:24.) so Christ speaks as Luke relates, This do in remembrance of me. (Luke 22:19.)
Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, "which is shed for many for the remission of sins;" and He saith, "Do this in remembrance of me." Seest thou how He removes and draws them off from Jewish customs. For like as ye did that, He saith, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, "This," saith He, "is my blood, which is shed for the remission of sins."
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, "This shall be to you for an everlasting memorial," so He too, "in remembrance of me," until I come. Therefore also He saith, "With desire I have desired to eat this passover," that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.
And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, "Do this," that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous.
As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?
Seest thou how much diligence hath been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichaeans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.
Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, "which is shed for many for the remission of sins;" and He saith, "Do this in remembrance of me." Seest thou how He removes and draws them off from Jewish customs. For like as ye did that, He saith, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, "This," saith He, "is my blood, which is shed for the remission of sins."
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, "This shall be to you for an everlasting memorial," so He too, "in remembrance of me," until I come. Therefore also He saith, "With desire I have desired to eat this passover," that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.
And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, "Do this," that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous.
As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols?
Seest thou how much diligence hath been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichaeans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.
Then, when He had delivered it, He saith, "I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom." For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, and so calling His own resurrection.
And wherefore did He drink after He was risen again? Lest the grosser sort might suppose the resurrection was an appearance. For the common sort made this an infallible test of His having risen again. Wherefore also the apostles also persuading them concerning the resurrection say this, "We who did eat and drink with Him."
To show therefore that they should see Him manifestly risen, again, and that He should be with them once more, and that they themselves shall be witnesses to the things that are done, both by sight, and by act, He saith, "Until I drink it new with you," you bearing witness. For you shall see me risen again.
But what is "new." In a new, that is, a strange manner, not having a passible body, but now immortal and incorruptible, and not needing food.
It was not then for want that He both ate and drank after the resurrection, for neither did His body need these things any more, but for the full assurance of His resurrection.
And wherefore did He not drink water after He was risen again, but wine. To pluck up by the roots another wicked heresy. For since there are certain who use water in the mysteries; to show that both when He delivered the mysteries He had given wine, and that when He had risen and was setting before them a mere meal without mysteries, He used wine, "of the fruit," He saith, "of the vine." But a vine produces wine, not water.
He gave thanks to instruct us after what manner we ought to celebrate this mystery, and showed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. And gave it to them, saying, Drink ye all of it. That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries.
This is my blood of the new testament; that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord's Blood.
And in calling it blood, He foreshows His Passion, My blood ... which shall be shed for many. Also the purpose for which He died, adding, For the remission of sins; as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins.
Thus saying, He shows that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, This shall be an ordinance to thee for ever, (Ex. 12:24.) so Christ speaks as Luke relates, This do in remembrance of me. (Luke 22:19.)
And having spoken of His Passion and Cross, He proceeds to speak of His resurrection, I say unto you, I will not drink henceforth, &c. By the kingdom He means His resurrection. And He speaks this of His resurrection, because He would then drink with the Apostles, that none might suppose His resurrection a phantasy. Thus when they would convince any of His resurrection, they said, We did eat and drink with him after he rose from the dead. (Acts 10:41.) This tells them that they shall see Him after He is risen, and that He will be again with them. That He says, New, is plainly to be understood, after a new manner, He no longer having a passible body, or needing food. For after His resurrection He did not eat as needing food, but to evidence the reality of the resurrection. And forasmuch as there are some heretics who use water instead of wine in the sacred mysteriesn, He shows in these words, that when He now gave them these holy mysteries, He gave them wine, and drank the like after He was risen; for He says, Of this fruit of the vine, but the vine produces wine, and not water.
From material things he moves on to spiritual things—namely, the vine transplanted from Egypt is the people of Israel to whom the Lord speaks through Jeremiah: “Yet I planted you a choice vine.… How then have you degenerated and become a wild vine?” Isaiah the prophet also celebrates this in his lovely canticle, and Scripture bears witness to it in different places. Therefore the Lord says that he will not drink of this fruit of the vine except in the kingdom of his Father. I believe the kingdom of the Father is the faith of the believers, which the apostle confirms when he says, “The kingdom of God is within you.” Therefore, when the Jews have received the kingdom of the father—note that he says “of the father” and not “of God” (every “father” is the name of the son)—when, as I say, they have believed in God the Father and the Father has led them to the Son, the Lord will drink of their wine, like Joseph reigning in Egypt, who will drink and be merry with his brothers.
(Ep. 120. ad Hedib.) Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten.k
Or otherwise; From carnal things the Lord passes to spiritual. Holy Scripture speaks of the people of Israel as of a vine brought up out of Egypt; (Ps. 80:8.) of this vine it is then that the Lord says He will drink no more except in His Father's kingdom. His Father's kingdom I suppose to mean the faith of the believers. When then the Jews shall receive His Father's kingdom, then the Lord will drink of their vine. Observe that He says, Of my Father Jer. 2:21, not, Of God, for to name the Father is to name the Son. As much as to say, When they shall have believed on God the Father, and He has brought them to the Son.
(Vers. 26 seqq.) However, while they were eating, Jesus took bread, and after blessing it, he broke it and gave it to the disciples, and said, 'Take, eat; this is my body.' And he took a cup, and when he had given thanks he gave it to them, saying, 'Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. After the symbolic Passover had been fulfilled, and he had eaten the flesh of the lamb with the apostles, he took bread, which strengthens the heart of man, and transcended to the true sacrament of Passover, so that just as in its prefiguration Melchizedek, the high priest of the Most High God, had offered bread and wine (Gen. XIV), he himself also in the truth would represent his own body and blood. In Luke, we read about two cups which Jesus gave to his disciples (Luke 22). One was for the first month, and the other for the second, so that he who could not eat the lamb among the saints in the first month would eat the goat among the repentant in the second month.
You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord’s Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother’s lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.
Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, ‘Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.’ He said to them, ‘I said that.’ They begged him, saying, ‘You mustn’t say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, “This is My Body” is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.’ The hermit said, ‘Unless I can be convinced by the thing itself I will not listen to this.’ Then the monks said to him, ‘Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.’ The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, ‘O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.’ The other two brothers prayed to God and said, ‘Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.’ God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, ‘Lord, I believe that the bread is Your Body, and that the cup is Your Blood.’ At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, ‘God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.’ Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.
The Lord having given His disciples His Body under the element of bread, well gives the cup of His Blood to them likewise; showing what joy He has in our salvation, seeing He even shed His Blood for us.
For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.)
And it is to be noted, that He says not, For a few, nor, For all, but, For many; because He came not to redeem a single nation, but many out of all nations.
And He taught us to offer not bread only, but wine also, to show that they who hungered and thirsted after righteousness were to be refreshed by these mysteries.
For it should be known, that as John speaks, The many waters are nations and people. (Rev. 17:15.) And because we ought always to abide in Christ and Christ in us, wine mixed with water is offered, to show that the head and the members, that is, Christ and the Church, are one body; or to show that neither did Christ suffer without a love for our redemption, nor we can be saved without His Passion.
Or otherwise; I will not drink of the fruit of this vine, i. e. I will no longer take pleasure in the carnal oblations of the Synagogue, among which the immolation of the Paschal lamb held an eminent place. But the time of My resurrection is at hand, and the day in which exalted in the Father's kingdom, that is, raised in immortal glory, I shall drink it new with you, i. e. I shall rejoice as with a new joy in the salvation of that people then renewed by the water of baptism.
Just as the Old Testament had sacrificial slaughter and blood, so too the New Testament has Blood and slaying. He said, "shed for many," meaning "shed for all," for "all" are also "many." Why did He not say above, "Take, eat, all of you," but here, "Drink of it, all of you?" Some say that He said this because of Judas; for Judas took the bread and did not eat it, but hid it to show to the Jews that Jesus called bread His own Body. But Judas drank the cup, albeit unwillingly, not able to hide that at all. For this reason, then, Christ said, "Drink of it, all of you." In a more spiritual sense, some say that not all are able to approach the solid food, but only those who are more mature, while all can drink. For this reason, then, He said, "Drink of it, all of you." For all can receive the simpler teachings.
(non occ.) As the refreshment of the body is wrought by means of meat and drink, so under the form of meat and drink the Lord has provided for us spiritual refreshment. And it was suitable that for the showing forth the Lord's Passion this Sacrament should be instituted under both kinds. For in His Passion He shed His Blood, and so His Blood was separated from His Body. It behoved therefore, that for representation of His Passion, bread and wine should be separately set forth, which are the Sacrament of the Body and Blood. But it should be known, that under both kinds the whole of Christ is contained; under the bread is contained the Blood, together with the Body; under the wine, the Body together with the Blood.
(non occ.) But in support of the opinion of other saints, that Judas did receive the sacraments from Christ, it is to be said, that the words with you may refer to the greater part of them, and not necessarily to the whole.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 26:28, spoken by Jesus during the Last Supper, profoundly reveals the theological essence of His impending sacrifice. This pivotal declaration establishes His shed blood as the foundation of the New Covenant, a divine agreement that provides complete forgiveness and release from the penalty of sin for all who believe, thereby fulfilling ancient prophecies and inaugurating a new era of God's redemptive plan.
Context
Literary Context
This verse is situated within the dramatic narrative of Jesus' final hours before His crucifixion, specifically during the institution of the Lord's Supper (also known as the Eucharist or Communion). Following the Passover meal with His disciples in the upper room, Jesus takes the bread, identifies it as His body given for them, and then takes the cup, declaring it to be His blood. This act immediately precedes His prayer in Gethsemane, His betrayal by Judas, and His subsequent arrest and trials. The disciples' initial confusion and later understanding of these words underscore their profound significance as the interpretive key to His death. The passage in Matthew 26:26-29 serves as the synoptic parallel to similar accounts in Mark 14:22-25 and Luke 22:17-20.
Historical & Cultural Context
The Last Supper was a Passover Seder, a foundational Jewish observance commemorating Israel's deliverance from slavery in Egypt through the blood of the lamb applied to their doorposts (Exodus 12:1-13). Jesus intentionally reinterprets this ancient ritual, shifting its focus from the historical deliverance of Israel to His own imminent, ultimate redemptive act. The concept of "covenant" was deeply embedded in Jewish thought, representing a solemn, binding agreement between God and His people, often sealed with blood (Exodus 24:6-8). By speaking of "my blood of the new testament" (covenant), Jesus directly invokes and transforms this rich biblical tradition, signaling a radical new phase in God's relationship with humanity, one that would supersede the Old Covenant established at Sinai.
Key Themes
Matthew 26:28 encapsulates several profound theological themes that resonate throughout the Gospels and the broader biblical narrative. It highlights the theme of Sacrificial Atonement, presenting Jesus' death not as a tragic accident but as a purposeful, substitutionary act to reconcile humanity with God. His blood is the means by which this atonement is achieved, echoing the Old Testament sacrificial system where blood was essential for cleansing and forgiveness (Leviticus 17:11). The verse also introduces the critical theme of the New Covenant, prophesied in Jeremiah 31:31-34, signifying a new and superior arrangement between God and His people, characterized by an inward law and direct knowledge of God, sealed by Christ's blood rather than animal sacrifices. Finally, the phrase "for the remission of sins" underscores the theme of Divine Forgiveness, emphasizing that the ultimate purpose and glorious outcome of Christ's sacrifice is the complete pardon and release from the guilt and penalty of sin for all who believe in Him, fulfilling the promise of salvation found in passages like Isaiah 53:5-6.
Exposition and Analysis
Key Word Analysis
This term, G129, refers to literal blood, but in this context, it carries immense theological weight. It represents life itself (Leviticus 17:11), and in the biblical sacrificial system, it was the essential element for atonement and cleansing from sin. Jesus' declaration that this is "my blood" signifies that His life, uniquely pure and divine, is being offered as the ultimate sacrifice, far surpassing the efficacy of animal blood. It is the very essence of His atoning work.
This word denotes "new" in quality, freshness, and unprecedented nature, as opposed to neos (new in age). Jesus' use of kainós for the covenant highlights that this is not merely a renewed Old Covenant but a fundamentally different and superior one. It is qualitatively fresh, bringing about a new spiritual reality and relationship with God that was previously unattainable, marked by inward transformation and direct access to God's grace.
This term is best translated as "covenant" or "agreement." While it can refer to a will or disposition, in the biblical context, especially when paired with "blood," it signifies a solemn, binding agreement established by God. Jesus' declaration points to the establishment of a new divine agreement, sealed by His own blood, which supersedes and fulfills the Old Covenant made at Sinai. This new covenant promises forgiveness, intimate knowledge of God, and the indwelling of His Spirit.
Meaning "freedom" or "pardon," specifically "forgiveness" or "release." In the context of sin, it signifies the complete cancellation of debt, the liberation from the guilt, power, and penalty of sin. This word underscores the comprehensive nature of the forgiveness achieved through Christ's shed blood, offering a full and final release from the bondage of sin.
Verse Breakdown
"For this is my blood of the new testament,"
This clause is a profound declaration by Jesus, identifying the wine in the cup with His very blood, which is about to be shed. The phrase "new testament" translates the Greek kainē diathēkē, meaning "new covenant." This signifies a radical departure from the Old Covenant established through Moses, which was sealed with the blood of animals and characterized by the Law. Jesus is inaugurating a new divine agreement, a new relationship between God and humanity, based not on human obedience to the Law, but on His perfect, once-for-all sacrifice. His blood is the sealing agent of this superior, eternal covenant.
"which is shed for many"
This phrase emphasizes the sacrificial nature and scope of Jesus' impending death. The verb "shed" (Greek ekchéō) points to a violent, deliberate outpouring, signifying a sacrificial act. The phrase "for many" (Greek hyper pollōn) indicates that His sacrifice is substitutionary and effective for a multitude of people, not just a select few. It highlights the breadth of His atoning work, encompassing all who would believe in Him across time and nations, providing atonement for their sins.
"for the remission of sins."
This final clause states the ultimate purpose and glorious outcome of Jesus' blood being shed. "Remission" (Greek áphesis) means forgiveness, pardon, or release. Through His sacrifice, Jesus provides complete and definitive forgiveness of sins, liberating humanity from their guilt, the penalty of eternal death, and the power of sin. This is the central benefit of the New Covenant, offering a full reconciliation with God that was foreshadowed but not fully accomplished by the Old Testament sacrifices.
Literary Devices
Matthew 26:28 is rich in Symbolism, where the wine in the cup symbolizes the very blood of Jesus, and by extension, His life poured out as a sacrifice. This symbolism directly connects to the Passover lamb's blood, which protected Israel from death, establishing Jesus as the ultimate Passover Lamb whose blood brings eternal salvation. The phrase "blood of the new testament" also functions as a powerful Metaphor, equating Jesus' blood with the very foundation and seal of this new divine agreement. His physical blood is not merely a sign, but the efficacious means by which the covenant is ratified. Furthermore, the verse employs Foreshadowing, as Jesus' words here anticipate and explain the profound theological meaning of His imminent crucifixion, revealing it not as a defeat but as the divinely ordained act of redemption. This statement also serves as a Eucharistic Formula, providing the foundational words for the Christian practice of Communion, imbuing the elements with deep spiritual significance.
Theological and Thematic Connections
Matthew 26:28 stands as a theological cornerstone, revealing the heart of God's redemptive plan. It profoundly connects the Old Testament sacrificial system and covenant theology with the New Testament's fulfillment in Christ. The shedding of Jesus' blood marks the transition from a covenant based on external law and repeated animal sacrifices to a new covenant founded on grace and a single, perfect sacrifice. This new covenant provides not just a covering for sin, but a complete and final remission, enabling a direct, intimate relationship with God. It underscores the substitutionary nature of Christ's atonement, where His sinless life is given as a ransom for the sinful lives of many, demonstrating God's immense love and justice. The verse emphasizes that forgiveness is not earned but freely given through the atoning work of Christ, making salvation accessible to all who put their faith in Him.
Reflection and Application
Matthew 26:28 invites believers into a profound contemplation of the immense cost and boundless grace of their salvation. To understand that Jesus deliberately offered His life, His very blood, as the seal of a new covenant for the remission of sins should evoke deep gratitude and humility. It reminds us that our forgiveness is not a trivial matter, nor is it something we could ever earn; it is the direct result of a divine, costly sacrifice. This verse calls us to live in light of this truth, recognizing that we have been released from the bondage of sin and reconciled to a holy God. It should compel us to embrace the freedom found in Christ, to walk in newness of life, and to share this glorious message of remission with a world still enslaved by sin. Furthermore, it deepens our appreciation for the Lord's Supper, transforming it from a mere ritual into a sacred remembrance and proclamation of the central act of Christian faith—Christ's atoning death and the new life it inaugurates.
Questions for Reflection
FAQ
What is the "new testament" Jesus refers to in this verse?
The "new testament" is more accurately translated as the "New Covenant." This refers to a new and superior divine agreement that God establishes with humanity through Jesus Christ, as prophesied in Jeremiah 31:31-34. Unlike the Old Covenant, which was mediated by Moses and sealed with animal blood, the New Covenant is sealed by the precious blood of Jesus Himself. It is characterized by God's law being written on hearts, direct knowledge of God, and the complete forgiveness of sins, making possible a deeper, more intimate relationship with Him.
Why is Jesus' blood necessary for the "remission of sins"?
In biblical theology, blood represents life, and the shedding of blood signifies a life given as a sacrifice. The Old Testament established the principle that "without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22). This pointed forward to the ultimate sacrifice of Jesus. His blood, being the sinless blood of the Son of God, was the only perfect and sufficient payment for the infinite debt of human sin. It is through His atoning death that God's justice is satisfied, and His mercy is extended, providing complete pardon and release from the guilt and penalty of sin for all who believe, as highlighted in Ephesians 1:7.
Christ-Centered Fulfillment
Matthew 26:28 stands as a powerful declaration of Christ's fulfillment of Old Testament types and prophecies. Jesus, the ultimate Passover Lamb, takes the place of the sacrificial lambs of old, whose blood protected Israel from death (Exodus 12:1-13). His blood, however, brings not just temporal deliverance but eternal salvation, providing a once-for-all atonement for sin that the repeated sacrifices of the Old Covenant could never fully achieve (Hebrews 10:1-4). He is the Mediator of the New Covenant, the very one prophesied by Jeremiah, who would inaugurate a new era where God's law is written on hearts and sins are remembered no more (Jeremiah 31:31-34). By shedding His blood, Jesus fulfills the Servant Song prophecies of Isaiah, becoming the suffering servant "pierced for our transgressions" and bearing "the iniquity of us all" (Isaiah 53:5-6). His words at the Last Supper transform the ancient Passover into a celebration of His own redemptive work, establishing the means by which humanity can be reconciled to God and enter into the fullness of His grace, securing eternal life for all who put their faith in the efficacy of His shed blood (John 3:16).