Albert Barnes' Bible Commentary
Matthew 26:26-30
See also Mark 14:22; Luke 22:15; 1 Corinthians 11:23.
As they were eating - As they were eating the paschal supper, near the close of the meal.
Luke adds that he said, just before instituting the sacramental supper, “With desire have I desired to eat this passover with you before I suffer.” This is a Hebrew manner of expression, signifying “I have greatly desired.” He had desired it, doubtless:
(1)That he might institute the Lord’s Supper, to be a perpetual memorial of him;
(2)That he might strengthen them for their approaching trials;
(3) That he might explain to them the true nature of the Passover; and,
(4) That he might spend another season with them in the duties of religion. Every “Christian, about to die will also seek opportunities of drawing specially near to God, and of holding communion with him and with his people.
Jesus took bread - That is, the unleavened bread which they used at the celebration of the Passover, made into thin cakes, easily broken and distributed.
And blessed it - Or sought a blessing on it; or “gave thanks” to God for it. The word rendered “blessed” not unfrequently means “to give thanks.” Compare Luke 9:16 and John 6:11. It is also to be remarked that some manuscripts have the word rendered “gave thanks,” instead of the one translated “blessed.” It appears from the writings of Philo and the Rabbis that the Jews were never accustomed to eat without giving thanks to God and seeking his blessing. This was especially the case in both the bread and the wine used at the Passover.
And brake it - This “breaking” of the bread represented the sufferings of Jesus about to take place - his body “broken” or wounded for sin. Hence, Paul 1 Corinthians 11:24 adds, “This is my body which is broken for you;” that is, which is about to be broken for you by death, or wounded, pierced, bruised, to make atonement for your sins.
This is my body - This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to recall my dying sufferings to your remembrance. It is not meant that his body would be literally “broken” as the bread was, but that the bread would be a significant emblem or symbol to recall to their recollection his sufferings. It is not improbable that our Lord pointed to the broken bread, or laid his hands on it, as if he had said, “Lo, my body!” or, “Behold my body! - that which “represents” my broken body to you.” This “could not” be intended to mean that that bread was literally his body. It was not. His body was then before them “living.” And there is no greater absurdity than to imagine his “living body” there changed at once to a “dead body,” and then the bread to be changed into that dead body, and that all the while the “living” body of Jesus was before them.
Yet this is the absurd and impossible doctrine of the Roman Catholics, holding that the “bread” and “wine” were literally changed into the “body and blood” of our Lord. The language employed by the Saviour was in accordance with a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the Passover Exodus 12:11; “It” - that is, the lamb - “is the Lord’s Passover.” That is, the lamb and the feast “represent” the Lord’s “passing over” the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal “passing over” their houses - a palpable absurdity - but that it represented it. So Paul and Luke say of the bread, “This is my body broken for you: this do in remembrance of me.” This expresses the whole design of the sacramental bread. It is to call to “remembrance,” in a vivid manner, the dying sufferings of our Lord. The sacred writers, moreover, often denote that one thing is represented by another by using the word is. See Matthew 13:37; “He that soweth the good seed is the Son of man” - that is, represents the Son of man. Genesis 41:26; “the seven good kine are seven years” - that is, “represent” or signify seven years. See also John 15:1, John 15:5; Genesis 17:10. The meaning of this important passage may be thus expressed: “As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins.”
And he took the cup - That is, the cup of wine which was used at the feast of the Passover, called the cup of “Hallel,” or praise, because they commenced then repeating the “Psalms” with which they closed the Passover.
See Matthew 26:30. This cup, Luke says, he took “after supper” - that is, after they had finished the ordinary celebration of “eating” the Passover. The “bread” was taken “while” they were eating, the cup after they had done eating.
And gave thanks - See the notes at Matthew 26:26.
Drink ye all of it - That is, “all of you, disciples, drink of it;” not, “drink all the wine.”
For this is my blood - This “represents” my blood, as the bread does my body.
Luke and Paul vary the expression, adding what Matthew and Mark have omitted. “This cup is the new testament in my blood.” By this cup he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, “This - ‘wine’ - represents my blood about to be, shed.” The phrase “new testament” should have been rendered “new covenant,” referring to the “covenant or compact” that God was about to make with people through a Redeemer. The “old” covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. See Exodus 24:8; “And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you,” etc. In allusion to that, Jesus says, this cup is the new “covenant” in my blood; that is, which is “ratified, sealed, or sanctioned by my blood.” In ancient times, covenants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. See the notes at Hebrews 9:16. So Jesus says the covenant which God is about to form with people the new covenant, or the gospel economy is sealed or ratified with my blood.
Which is shed for many for the remission of sins - In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:
1. Because it is “the life” of Jesus, the “blood” being used by the sacred writers as representing “life itself,” or as containing the elements of life, Genesis 9:4; Leviticus 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says that his blood was shed for many, it is the same as saying that His life was given for many. See the notes at Romans 3:25.
2. His life was given for sinners, or he died in the place of sinners as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honor and stability of his government, would be as secure in saving them in this manner as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since, according to his view, and therefore according to truth, nothing else would show its evil nature but the awful sufferings of his own Son. That he died “in the stead or place” of sinners is abundantly clear from the following passages of Scripture: John 1:29; Ephesians 5:2; Hebrews 7:27; 1 John 2:2; 1 John 4:10; Isaiah 53:10; Romans 8:32; 2 Corinthians 5:15.
But I say unto you ... - That is, the observance of the Passover, and of the rites shadowing forth future things, here end.
I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father’s kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances - the blessings and triumphs of redemption.
Fruit of the vine - “Wine, the fruit or produce” of the vine made of the grapes of the vine.
Until that day - Probably the time when they should be received to heaven. It does not mean here on earth, further than that they would partake with him in the happiness of spreading the gospel and the triumphs of his kingdom.
When I drink it new with you - Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the Passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness of the heavenly world.
New - In a new manner, or perhaps “afresh.”
In my Father’s kingdom - In heaven. The place where God shall reign in a kingdom fully established and pure.
And when they had sung a hymn - The Passover was observed by the Jews by singing or “chanting” Ps. 113–118. These they divided into two parts. They sung Ps. 113–114 during the observance of the Passover, and the others at the close. There can be no doubt that our Saviour, and the apostles also, used the same psalms in their observance of the Passover. The word rendered “sung a hymn” is a participle, literally meaning “hymning” - not confined to a single hymn, but admitting many.
Mount of Olives - See the notes at Matthew 20:1.