SEV Biblia, Chapter 26:28
porque esto es mi sangre del Nuevo Testamento, la cual es derramada por muchos para remisin de los pecados.
Clarke's Bible Commentary - Matthew 26:28
Verse 28. For this is my blood of the New Testament] This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, h kainh diaqhkh, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new COVENANT. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew tyrb berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties:-zeu kudiste, megiste, kai aqanatoi qeoi alloi, oppoteroi proteroi uper orkia phmhneian, ode sf egkefalov camadiv reoi, wv ode oinov, autwn, kai tekewn? alocoi d alloisi migeien All glorious Jove, and ye, the powers of heaven! Whoso shall violate this contract first, So be their blood, their children's and their own, Poured out, as this libation, on the ground And let their wives bring forth to other men! ILIAD l. iii. v. 298-301 Our blessed saviour is evidently called the diaqhkh, tyrb berith, or covenant sacrifice, Isa. xlii. 6; xli10: 8; Zech. ix. 11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew. In this place, our Lord terms his blood the blood of the NEW covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this NEW covenant is mentioned in contradistinction from the OLD covenant, h palaia diaqhkh, 2 Cor. iii. 14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a NEW and LIVING way was thereby constituted, so that no one henceforth could come unto the Father but by HIM. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, h kainh diaqhkh, The NEW covenant. See the Preface.
Dr. Lightfoot's Observations on this are worthy of serious notice. "This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. ln like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established."-Works, vol. ii. p. 260.
Which is shed (ekcunomenon, poured out) for many] ekcew and ekcuw, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See 2 Kings xvi. 15; Lev. viii. 15; ix. 9; Exod. xxix. 12; Lev. iv. 7, 14, 17, 30, 34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, uper hmwn, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb. ix. 22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on ver. 26.
The whole of this passage will receive additional light when collated with Isa. liii. 11, 12. By his knowledge shall my righteous servant justify MANY, for he shall bear their iniquities-because he hath POURED OUT his soul unto death, and he bare the sin of MANY. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the ybr , rabbim, multitudes, in Isaiah, corresponds to the MANY, pollwn, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet. 1. The Jews. Isa. liii. 4. Surely he hath borne OUR griefs, and carried OUR sorrows. Isa. liii. 5. But he was wounded for OUR transgressions, he was bruised for OUR iniquities, the chastisement of OUR peace was upon him. Isaiah liii. 6. All WE like sheep have gone astray, and the Lord hath laid upon him the iniquity of US all. 2. The GENTILES. Isa. liii. 11. By his knowledge, wt[db bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify ybr rabbim, the multitudes, (the GENTILES,) for he shall (also) bear THEIR offenses, as well as OURS, the Jews, Isa. liii. 4, &c. It is well known that the Jewish dispensation, termed by the apostle as above, h palaia diaqhkh, the OLD covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, h kainh diaqhkh, the NEW covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for EVERY man, Heb. ii. 9, and is that Lamb of God that taketh away the sin of the WORLD, John i. 29, who would have ALL MEN to be saved, and come to the knowledge of the truth, 1 Tim. ii. 4, even that knowledge of Christ crucified, by which they are to be justified, Isa. liii. 11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to EVERY CREATURE, Mark xvi. 15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luke xxiv. 47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be ALL and in ALL.
For the remission of sins.] eiv afesiv amartiwn, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.
The phrase, afesiv twn amartiwn, remission of sins, (frequently used by the Septuagint,) being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase afesiv amartown, see Mark i. 4; Luke i. 77; iii. 3; xxiv. 47; Acts ii. 38; v. 31; x. 43; xiii. 38; xxvi. 18; Colossiansi. 14; Hebrews x. 18.
Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See 1 Cor. xi. 23, For I have received of the Lord that which also I delivered unto you, &c. See the harmonized view above.
John Gill's Bible Commentary
Ver. 28. For this is my blood of the New Testament , etc.] That is, the red wine in the cup, was an emblem and representation of his precious blood, whereby was exhibited a new dispensation, or administration of the covenant of grace; and by which it was ratified and confirmed; and whereby all the blessings of it, such as peace, pardon, righteousness, and eternal life, come to the people of God: the allusion is to the first covenant, and the book of it being sprinkled with the blood of bulls, and therefore called the blood of the covenant, ( Exodus 24:8). But the second covenant, or the new administration of the covenant of grace, for which reason it is called the New Testament, is exhibited and established in the blood of Christ the testator. It was usual, even among the Heathens, to make and confirm their covenants by drinking human blood, and that sometimes mixed with wine f1550 . Which is shed for many, for the remission of sins ; that is, was very shortly to be shed, and since has been, for all the elect of God; for the many that were ordained to eternal life, and the many that were given to Christ, the many that are justified by him, and the many sons he will bring to glory: whereby the full forgiveness of all their sins was procured, in a way consistent with, and honourable to the justice of God; full satisfaction being made to the law of God, for all their transgressions.
Matthew Henry Commentary
Verses 26-30 - This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel ou of Egypt. Take, eat; accept of Christ as he is offered to you; receiv the atonement, approve of it, submit to his grace and his government Meat looked upon, be the dish ever so well garnished, will not nourish it must be fed upon: so must the doctrine of Christ. This is my body that is, spiritually, it signifies and represents his body. We partak of the sun, not by having the sun put into our hands, but the beams of it darted down upon us; so we partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred of all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meetin again at last; "Until that day when I drink it new with you\rdblquote may be understood of the joys and glories of the future state, whic the saints shall partake with the Lord Jesus. That will be the kingdo of his Father; the wine of consolation will there be always new. Whil we look at the outward signs of Christ's body broken and his blood she for the remission of our sins, let us recollect that the feast cost his as much as though he had literally given his flesh to be eaten and his blood for us to drink.
Greek Textus Receptus
τουτο 5124 D-NSN γαρ 1063 CONJ εστιν 2076 5748 V-PXI-3S το 3588 T-NSN αιμα 129 N-NSN μου 3450 P-1GS το 3588 T-NSN της 3588 T-GSF καινης 2537 A-GSF διαθηκης 1242 N-GSF το 3588 T-NSN περι 4012 PREP πολλων 4183 A-GPM εκχυνομενον 1632 5746 V-PPP-NSN εις 1519 PREP αφεσιν 859 N-ASF αμαρτιων 266 N-GPF
Vincent's NT Word Studies
28. Testament (diaqhkhv). From diatiqhmi, to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Gen. xv. 9-18). Covenant is the general Old Testament sense of the word (1 Kings xx. 34; Isa. xxviii. 15; 1 Sam. xviii. 3); and so in the New Testament. Compare Mark xiv. 24; Luke i. 72; xxii. 20; Acts iii. 25; vii. 8. Bishop Lightfoot, on Gal. iii. 15, observes that the word is never found in the New Testament in any other sense that that of covenant, with the exception of Heb. ix. 15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Heb. ix. 15-17. Render here as Rev., covenant.Is shed (ekcunnomenon). The present participle, is being shed. Christ's thought goes forward to the consummation.
Robertson's NT Word Studies
26:28 {The Covenant} (tes diaqekes). The adjective kaines in Textus Receptus is not genuine. The covenant is an agreement or contract between two (dia, duo, thke, from tiqemi). 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 diathke 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} (to peri pollwn ekcunnomenon). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in #20:28. There anti and here peri. {Unto remission of sins} (eis afesin hamartiwn). 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.
