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The Last Supper
…27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you.28ThisisMybloodof thecovenant,whichis poured outformanyforthe forgivenessof sins.29I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in My Father’s kingdom.”…

Treasury of Scripture

For this is my blood of the new testament, which is shed for many for the remission of sins.

my.

Exodus 24:7,8
And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient…

Leviticus 17:11
For the life of the fleshis in the blood: and I have given it to you upon the altar to make an atonement for your souls: for itis the bloodthat maketh an atonement for the soul.

Jeremiah 31:31
Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:

shed.

Matthew 20:28
Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Romans 5:15,19
But not as the offence, so alsois the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace,which is by one man, Jesus Christ, hath abounded unto many…

Ephesians 1:7
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

BloodCovenantForgivenessNewPouredRemissionShedSinSinsTestamentBloodCovenantForgivenessNewPouredRemissionShedSinSinsTestament1.Jesus foretells his own death.
3.The rulers conspire against him.
6.The woman anoints his feet.
14.Judas bargains to betray him.
17.Jesus eats the Passover;
26.institutes his holy supper;
30.foretells the desertion of his disciples, and Peter's denial;
36.prays in the garden;
47.and being betrayed by a kiss,
57.is carried to Caiaphas,
69.and denied by Peter.

This is My blood of the covenant
This phrase signifies the establishment of a new covenant, echoing the Old Testament covenants where blood was a critical element in ratifying agreements between God and His people (Exodus 24:8). The use of "My blood" indicates a personal and sacrificial offering, contrasting with the animal sacrifices of the Old Covenant. This new covenant fulfills the prophecy ofJeremiah 31:31-34, where God promises a new covenant written on the hearts of His people. The term "covenant" also connects to the Last Supper's setting during Passover, a time when Jews commemorated their deliverance from Egypt, symbolizing a new deliverance through Christ.

which is poured out for many
The imagery of blood being "poured out" suggests a sacrificial death, reminiscent of the sacrificial system in Leviticus where blood was poured out at the altar for atonement. The phrase "for many" indicates the wide-reaching impact of Jesus' sacrifice, aligning withIsaiah 53:12, which speaks of the suffering servant who "bore the sin of many." This highlights the inclusivity of Christ's atonement, extending beyond Israel to all who believe, fulfilling the Abrahamic promise of blessing to all nations (Genesis 12:3).

for the forgiveness of sins
This phrase underscores the purpose of Jesus' sacrifice: to provide forgiveness. In the Old Testament, forgiveness was sought through the sacrificial system, but it was temporary and incomplete (Hebrews 10:4). Jesus' sacrifice offers complete and eternal forgiveness, fulfilling the prophecy of a suffering servant who would bear the iniquities of others (Isaiah 53:5-6). This forgiveness restores the broken relationship between humanity and God, a central theme in the New Testament, and is foundational to the Christian understanding of salvation (Ephesians 1:7).

1.Jesus Christ
The central figure in this passage, Jesus is speaking to His disciples during the Last Supper, instituting the New Covenant through His impending sacrifice.

2.The Disciples
The immediate audience of Jesus' words, representing the early followers of Christ who would later spread His teachings.

3.The Last Supper
The event where Jesus shares a final meal with His disciples before His crucifixion, establishing the practice of Communion.

4.The New Covenant
A pivotal theological concept introduced by Jesus, signifying a new relationship between God and humanity through His sacrifice.

5.Forgiveness of Sins
The purpose of Jesus' sacrifice, offering redemption and reconciliation with God to all who believe.The Significance of the Blood
Jesus' blood is not just a symbol but the actual means by which the New Covenant is established, offering forgiveness and a restored relationship with God.

The Inclusivity of the Covenant
The phrase "poured out for many" indicates the wide-reaching impact of Jesus' sacrifice, available to all who believe.

The Fulfillment of Prophecy
Jesus' words and actions fulfill Old Testament prophecies, demonstrating the continuity and faithfulness of God's plan.

The Call to Remember
The institution of the Lord's Supper serves as a continual reminder of Jesus' sacrifice and the forgiveness it brings, encouraging believers to live in gratitude and obedience.

Living in the New Covenant
Believers are called to live in the reality of the New Covenant, characterized by forgiveness, transformation, and a personal relationship with God.1.What is the meaning of Matthew 26:28?

2.How does Matthew 26:28 emphasize the significance of Jesus' blood for forgiveness?

3.What Old Testament sacrifices foreshadow the covenant mentioned in Matthew 26:28?

4.How can we apply the concept of covenant in our daily Christian walk?

5.In what ways does Matthew 26:28 deepen our understanding of communion?

6.How does Matthew 26:28 connect to the overall message of the Gospel?

7.What does "for the forgiveness of sins" mean in Matthew 26:28?

8.How does Matthew 26:28 relate to the concept of the New Covenant?

9.Why is Jesus' blood significant in Matthew 26:28?

10.What are the top 10 Lessons from Matthew 26?

11.What is the meaning of the Blood of Christ?

12.Is blood essential for life?

13.Does the Bible authenticate itself?

14.What does dividing the Bible into Testaments mean?This is My blood

• Jesus lifts the Passover cup and declares, “This is My blood” (Matthew 26:28), connecting the wine directly to His imminent sacrifice.

•Leviticus 17:11 reminds us, “the life of the flesh is in the blood,” underscoring that Jesus is offering His very life.

•Hebrews 9:22 affirms, “without the shedding of blood there is no forgiveness,” so the statement announces the necessary means God chose for redemption.

• The disciples would hear echoes ofExodus 12:7,13—Passover lamb blood sparing the Israelites—now fulfilled in the true Lamb of God (John 1:29).

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of the covenant

• Covenants in Scripture are always ratified with blood.Exodus 24:8 records Moses sprinkling blood and saying, “This is the blood of the covenant,” a pattern Jesus now fulfills and surpasses.

•Jeremiah 31:31-34 foretells a “new covenant” where God writes His law on hearts and remembers sins no more; Jesus declares it has arrived.

•Hebrews 9:15 calls Him “Mediator of a new covenant,” andHebrews 12:24 points to “Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

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which is poured out

• “Poured out” pictures a deliberate, sacrificial offering, not an accidental death (Isaiah 53:12, “He poured out His life unto death”).

• At Golgotha the prophecy becomes history—John 19:34 records blood and water flowing from His side, confirming the literal outpouring.

•Philippians 2:8 stresses His willing obedience “to death— even death on a cross,” highlighting that the pouring out is voluntary and purposeful.

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for many

• Jesus echoesIsaiah 53:11-12 where the Servant “will justify many,” andMark 10:45 where He gives His life “as a ransom for many.”

• “Many” points to a vast company from every nation (Revelation 5:9-10) while still inviting each hearer personally; the provision is sufficient for all and efficient for all who believe (Romans 5:15-19).

• This phrase guards against exclusivism yet affirms the particular effectiveness for those who trust Christ.

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for the forgiveness of sins

• The goal of the shedding is crystal-clear: complete remission and release.Ephesians 1:7 proclaims, “In Him we have redemption through His blood, the forgiveness of our trespasses.”

•Colossians 1:14 repeats the same promise, grounding our pardon not in our performance but in His sacrifice.

•Hebrews 10:17-18 celebrates the result: “Their sins and lawless acts I will remember no more… there is no longer any sacrifice for sin.”

• The cross is therefore not merely an example of love but the effective means by which God cancels the record of debt against us (Colossians 2:14).

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summary

Matthew 26:28 reveals Jesus intentionally identifying His own blood as the substance that seals the promised new covenant, poured out in a once-for-all sacrificial death, effective for the vast company of believers, and securing full forgiveness of sins. Each phrase builds a sweeping portrait: the Son of God offers His lifeblood, institutes a covenant of grace, sacrifices Himself willingly, extends the benefit to multitudes, and accomplishes total pardon—assuring every believer that nothing more needs to be added to what His blood has achieved.

(28)For this is my blood of the new testament.--Better,this is My blood of the Covenant; the best MSS. omitting the word "new" both here and in St. Mark. It was probably introduced into the later MSS. to bring the text into harmony with St. Luke's report. Assuming the word "new" to have been actually spoken by our Lord, we can understand its being passed over by some reporters or transcribers whose attention had not been specially called to the great prophecy ofJeremiah 31:31-34. That prophecy was, however, certain to have a prominent place in the minds of those who had come into contact, as St. Luke must have done, with the line of thought indicated in the Epistle to the Hebrews (Matthew 8, 9), and therefore we cannot wonder that we find it in the report of the words given by him (Matthew 22:20) and by St. Paul (1Corinthians 11:25). If we were to accept the other alternative, it would still be true that the covenant of which our Lord spoke wasipso facto new, and was therefore that of which Jeremiah had spoken, and that the insertion of the word (looking to the general freedom of the Gospels in reporting our Lord's discourses) was a legitimate way of emphasising that fact.

Dealing with the words, we note (1) that the word "covenant" is everywhere (with, possibly, the one exception ofHebrews 9:16, but see Note there) the best equivalent for the Greek word. The popular use of the "New Testament" for the collected writings of the apostolic age, makes its employment here and in the parallel passages singularly infelicitous. (2) That the "blood of the covenant" is obviously a reference to the history ofExodus 24:4-8. The blood which the Son of Man was about to shed was to be to the true Israel of God what the blood which Moses had sprinkled on the people had been to the outward Israel. It was the true "blood of sprinkling" (Hebrews 12:24), and Jesus was thus the "Mediator" of the New Covenant as Moses had been of the Old (Galatians 3:19). (3) That so far as this was, in fact or words, the sign of a new covenant, it turned the thoughts of the disciples to that of which Jeremiah had spoken. The essence of that covenant was to be the inward working of the divine law, which had before been brought before the conscience as an external standard of duty--("I will put My law in their inward parts,"Jeremiah 31:33)--a truer knowledge of God, and through that knowledge the forgiveness of iniquity; and all this, they were told, was to be brought about through the sacrifice of the death of Christ. . . .

Verse 28. -For. Yes, drink ye all hereof, for it is unspeakably precious.This (τοῦτο, as before, ver. 26)is my blood. This which I here give you. The blood separated from the body represents Christ's death by violence; it was also the sign of the ratification of a covenant.Of the new testament;διαθήκης:covenant. The adjective"new" is omitted by some good manuscripts and modern editors, but it gives the sense intended. The Vulgate has,novi testamenti. The old covenant between God and his people had been ratified at Sinai by the blood of many victims (Exodus 24:5-8;Hebrews 8:8-13;Hebrews 9:15, etc.); the blood of Christ shed upon the cross ratifies "the new or Christian covenant to the world and the Church, and the same blood sacramentally applied ratifies the covenant individually to each Christian" (Sadler). The evangelical covenant supersedes the Judaic, even as the sacrifice of Christ fulfils and supersedes the Levitical sacrifices.Which is shed (is being shed)for many. The Vulgate haseffundetur, in reference to the crucifixion of the morrow; but this is tampering with the text. Rather, by using the present tense, the Lord signifies that his death is certain - that the sacrifice has already begun, that the "Lamb slain from the foundation of the world" (Revelation 13:8) was now offering the eternal sacrifice. The whole ordinance is significant of the completion of the atonement. "Many" here is equivalent to "all." Redemption is universal, though all men do not accept the offer (see on ch. 20:28). Even Calvin says, "Non partem mundi tantum designat, sed totum humanum genus."For the remission of sins. "For without shedding of blood is no remission" (Hebrews 9:22); "The blood of Jesus Christ, his Son, cleanseth us from all sin (1 John 1:7). The sacrifices of the Law, the blood of bulls and goats, could not take away sin; at most they gave a ritual and ceremonial purification. But what the Mosaic Law could not effect was accomplished by the precious blood of Christ, who offered himself a spotless and perfect Victim unto God. This is our Lord's most complete announcement of the propitiatory nature of his sacrifice, which is appropriated by faith in the reception of his precious blood. St. Paul adds, "This do ye (τοῦτοποιεῖτε), as oft as ye drink it, in remembrance of me [εἰς τὴν ἐμὴν ἀνάμνησιν, 'for my commemoration']." These were, of course, Christ's words spoken at the time, and are of most important bearing on what is called the sacrificial aspect of the Holy Eucharist.

Parallel Commentaries ...


This
τοῦτο(touto)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's 3778:This; he, she, it.

is
ἐστιν(estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

My
μου(mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473:I, the first-person pronoun. A primary pronoun of the first person I.

blood
αἷμά(haima)
Noun - Nominative Neuter Singular
Strong's 129:Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.

of the
τῆς(tēs)
Article - Genitive Feminine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

covenant,
διαθήκης(diathēkēs)
Noun - Genitive Feminine Singular
Strong's 1242:From diatithemai; properly, a disposition, i.e. a contract.

which
τὸ(to)
Article - Nominative Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

is poured out
ἐκχυννόμενον(ekchynnomenon)
Verb - Present Participle Middle or Passive - Nominative Neuter Singular
Strong's 1632:Or ekchuno ek-khoo'-no from ek and cheo; to pour forth; figuratively, to bestow.

for
περὶ(peri)
Preposition
Strong's 4012:From the base of peran; properly, through, i.e. Around; figuratively with respect to; used in various applications, of place, cause or time.

many
πολλῶν(pollōn)
Adjective - Genitive Masculine Plural
Strong's 4183:Much, many; often.

for
εἰς(eis)
Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[the] forgiveness
ἄφεσιν(aphesin)
Noun - Accusative Feminine Singular
Strong's 859:A sending away, a letting go, a release, pardon, complete forgiveness. From aphiemi; freedom; pardon.

of sins.
ἁμαρτιῶν(hamartiōn)
Noun - Genitive Feminine Plural
Strong's 266:From hamartano; a sin.


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NT Gospels: Matthew 26:28 For this is my blood (Matt. Mat Mt)