Mat 26:26-29 | RWP | e4.org | And blessed and brake it ( ευλογησας εκλασεν ). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in . The correct text there has only to υπερ υμων without κλωμενον . As a matter of fact the body of Jesus was not "broken" ( ) as John expressly states. This is my body ( τουτο εστιν το σωμα μου ). The bread as a symbol represents the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

‏ Matthew 26:26-29

And blessed and brake it ( ευλογησας εκλασεν ). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in 1Co 11:24. The correct text there has only to υπερ υμων without κλωμενον. As a matter of fact the body of Jesus was not "broken" (Joh 19:33) as John expressly states.

This is my body ( τουτο εστιν το σωμα μου ). The bread as a symbol represents the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

The Covenant ( της διαθηκης ). The adjective καινης in Textus Receptus is not genuine. The covenant is an agreement or contract between two ( δια, δυο, θηκε, from τιθημ ). It is used also for will (Latin, testamentum) which becomes operative at death (Heb 9:15-17). Hence our New Testament. Either covenant or will makes sense here. Covenant is the idea in Heb 7:22; 8:8 and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Ge 15:9-18). Lightfoot argues that the word διαθηκε means covenant in the N.T. except in Heb 9:15-17. Jesus here uses the solemn words of Ex 24:8 "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of Jer 31; Heb 8.

Which is shed for many ( το περ πολλων εκχυννομενον ). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in 20:28. There αντ and here περ.

Unto remission of sins ( εις αφεσιν αμαρτιων ). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

When I drink it new with you ( οταν αυτο πινω μεθ' υμων καιμον ). This language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (Bible Studies, pp. 109f.) gives an instance of γενημα used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.