Matthew 26:26
New International Version
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, "Take and eat; this is my body."

New Living Translation
As they were eating, Jesus took some bread and blessed it. Then he broke it in pieces and gave it to the disciples, saying, "Take this and eat it, for this is my body."

English Standard Version
Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.”

Berean Study Bible
While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.”

Berean Literal Bible
Now as they were eating, Jesus, having taken bread and having blessed it, broke it, and having given it to the disciples, He said, "Take, eat; this is My body."

New American Standard Bible
While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body."

King James Bible
And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

Christian Standard Bible
As they were eating, Jesus took bread, blessed and broke it, gave it to the disciples, and said, "Take and eat it; this is my body."

Contemporary English Version
During the meal Jesus took some bread in his hands. He blessed the bread and broke it. Then he gave it to his disciples and said, "Take this and eat it. This is my body."

Good News Translation
While they were eating, Jesus took a piece of bread, gave a prayer of thanks, broke it, and gave it to his disciples. "Take and eat it," he said; "this is my body."

Holman Christian Standard Bible
As they were eating, Jesus took bread, blessed and broke it, gave it to the disciples, and said, "Take and eat it; this is My body."

International Standard Version
While they were eating, Jesus took a loaf of bread and blessed it. Then he broke it in pieces and handed it to the disciples, saying, "Take this and eat it. This is my body."

NET Bible
While they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, "Take, eat, this is my body."

New Heart English Bible
As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body."

Aramaic Bible in Plain English
But as they ate, Yeshua took bread and blessed and broke and he gave to his disciples, and he said, “Take eat; this is my body.”

GOD'S WORD® Translation
While they were eating, Jesus took bread and blessed it. He broke the bread, gave it to his disciples, and said, "Take this, and eat it. This is my body."

New American Standard 1977
And while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.”

Jubilee Bible 2000
And as they were eating, Jesus took the bread, and, having blessed it, broke it and gave it to the disciples and said, Take, eat; this is my body.

King James 2000 Bible
And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.

American King James Version
And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.

American Standard Version
And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body.

Douay-Rheims Bible
And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body.

Darby Bible Translation
And as they were eating, Jesus, having taken [the] bread and blessed, broke [it] and gave [it] to the disciples, and said, Take, eat: this is my body.

English Revised Version
And as they were eating, Jesus took bread, and blessed, and brake it; and he gave to the disciples, and said, Take, eat; this is my body.

Webster's Bible Translation
And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.

Weymouth New Testament
During the meal Jesus took a Passover biscuit, blessed it and broke it. He then gave it to the disciples, saying, "Take this and eat it: it is my body."

World English Bible
As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body."

Young's Literal Translation
And while they were eating, Jesus having taken the bread, and having blessed, did brake, and was giving to the disciples, and said, 'Take, eat, this is my body;'
Study Bible
The Last Supper
25Then Judas, who would betray Him, said, “Surely not I, Rabbi?” Jesus answered, “You have said it yourself.” 26While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take and eat; this is My body.” 27Then He took the cup, gave thanks, and gave it to them, saying, “Drink from it, all of you.…
Cross References
Matthew 14:19
And He instructed the crowds to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, He spoke a blessing. Then He broke the loaves and gave them to the disciples, and the disciples to the people.

Matthew 26:27
Then He took the cup, gave thanks and gave it to them, saying, "Drink from it, all of you.

Mark 14:22
While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to them, saying, "Take it; this is My body."

Luke 22:17
After taking the cup, He gave thanks and said, "Take this and divide it among yourselves.

1 Corinthians 10:16
Is not the cup of blessing that we bless a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ?

1 Corinthians 11:23
For I received from the Lord what I also passed on to you: that the Lord Jesus, on the night He was betrayed, took bread,

Treasury of Scripture

And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.

as.

Mark 14:22
And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body.

Luke 22:19
And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.

Jesus.

Luke 24:30
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

1 Corinthians 11:23-25
For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: …

blessed it.

Mark 6:41
And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his disciples to set before them; and the two fishes divided he among them all.

and brake.

Acts 2:46
And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

Acts 20:7
And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

1 Corinthians 10:16,17
The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? …

Take.

John 6:33-35,47-58
For the bread of God is he which cometh down from heaven, and giveth life unto the world…

1 Corinthians 11:26-29
For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come…

this.

Ezekiel 5:4,5
Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel…

Luke 22:20
Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

1 Corinthians 10:4,16
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ…







Lexicon
While
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

they
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

were eating,
Ἐσθιόντων (Esthiontōn)
Verb - Present Participle Active - Genitive Masculine Plural
Strong's Greek 2068: Strengthened for a primary edo; used only in certain tenses, the rest being supplied by phago; to eat.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's Greek 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

took
λαβὼν (labōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 2983: (a) I receive, get, (b) I take, lay hold of.

bread,
ἄρτον (arton)
Noun - Accusative Masculine Singular
Strong's Greek 740: Bread, a loaf, food. From airo; bread or a loaf.

spoke a blessing
εὐλογήσας (eulogēsas)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 2127: (lit: I speak well of) I bless; pass: I am blessed. From a compound of eu and logos; to speak well of, i.e. to bless.

[and] broke [it],
ἔκλασεν (eklasen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2806: To break (in pieces), break bread. A primary verb; to break.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

gave [it]
δοὺς (dous)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's Greek 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

to the
τοῖς (tois)
Article - Dative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

disciples,
μαθηταῖς (mathētais)
Noun - Dative Masculine Plural
Strong's Greek 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

saying,
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“Take
Λάβετε (Labete)
Verb - Aorist Imperative Active - 2nd Person Plural
Strong's Greek 2983: (a) I receive, get, (b) I take, lay hold of.

[and] eat;
φάγετε (phagete)
Verb - Aorist Imperative Active - 2nd Person Plural
Strong's Greek 5315: A primary verb; to eat.

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

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 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 Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

body.”
σῶμά (sōma)
Noun - Nominative Neuter Singular
Strong's Greek 4983: Body, flesh; the body of the Church. From sozo; the body, used in a very wide application, literally or figuratively.
(26) As they were eating.--Again we must represent to ourselves an interval of silence, broken by the act or words that followed. The usual "grace" or blessing had been spoken at the beginning of the feast. Now, taking one of the cakes of unleavened bread, He again utters a solemn formula of blessing, and gives it to them with the words, "Take, eat, this is my body;" or, as in St. Luke's fuller report (Luke 22:19; comp. also 1Corinthians 11:24), "This is My body that is given for you" (literally, that is in the act of being given); "do this in remembrance of Me" (better, as a memorial of Me). It would be an endless and profitless task to enter into the labyrinth of subtle speculations to which these words have given rise. Did the bread which He thus gave them contain at that moment the substance of His body, taking the place of its own substance or united with it? In what way is He present when those words are repeated and the faithful receive the "sacrament of the body and blood of Christ?" Questions such as these, theories of Transubstantiation, Consubstantiation, and the like, are, we may venture to say, alien to the mind of Christ, and outside the range of any true interpretation. As pointing to the true path through that labyrinth, it will be enough to remember (1) that our Lord's later teaching had accustomed the disciples to language of like figurative boldness. He was "the door of the sheep-fold" (John 10:7). What they would understand at the time and afterwards was, that He spoke of His body as being as truly given for them as that bread which He had broken was given to them. (2) That the words could scarcely fail to recall what had once seemed a "hard saying which they could not hear" (John 6:60). They had been told that they could only enter into eternal life by eating His flesh and drinking His blood--i.e., by sharing His life, and the spirit of sacrifice which led Him to offer it up for the life of the world. Now they were taught that what had appeared impossible was to become possible, through the outward symbol of the bread thus broken. They were to "do this" as a memorial of Him, and so to keep fresh in their remembrance that sacrifice which He had offered. To see in these words, as some have seen, the command, "Offer this as a sacrifice," is to do violence to their natural meaning by reading into them the after-thoughts of theology. (See Notes on Luke 22:19.) But, on the other hand, the word rendered "remembrance" or "memorial" was one not without a sacrificial aspect of its own. Every "sacrifice" was a "remembrance" of man's sins (Hebrews 10:3). Every Paschal Feast was a "memorial" of the first great Passover (Exodus 12:9; Numbers 10:10). So every act such as He now commanded would be a "memorial" at once of the sins which made a sacrifice necessary, and of the one great sacrifice which He had offered. (3) It seems something like a descent to a lower region of thought, but it ought to be noted that the time at which the memorial was thus instituted, "while they were eating," is not without its significance in the controversies which have been raised as to fasting or non-fasting communion. Rules on such a subject, so far as any Church adopts them, or any individual Christian finds them expedient, may have their authority and their value, but the facts of the original institution witness that they rest on no divine authority, and that the Church acts wisely when it leaves the question to every individual Christian to decide as he is "fully persuaded in his own mind" (Romans 14:5).

Verses 26-29. - The institution of the Lord's Supper. (Mark 14:22-25; Luke 22:15-20; 1 Corinthians 11:23-25.) The endless controversies which have gathered round the Holy Eucharist, for opposite views of the meaning and purpose of which men have fearlessly met death, render it a difficult matter to expound the text succinctly and yet with due regard to clearness and precision. If I do not expatiate upon the diverse opinions which have been held on this momentous subject, it is not because I have neglected to weigh and examine them, but because it is more conducive to edification to have a plain statement of what appears to the writer to be the truth, than to confuse a reader with a multitude of interpretations which in the end have virtually to be surrendered. The points to be specially remembered before trying to expound the section are these:

1. He who institutes the ordinance is Almighty God made man, who is able to set aside one observance and to substitute another in its place.

2. The new ordinance had an analogy with that which it superseded.

3. It was intended to be the one great service and means of grace for all Christians.

4. The interpretation is to he connected with the great discourse of Jesus in the sixth chapter of St. John, where Christ speaks of himself as the Bread of life that came down from heaven, and his flesh and blood as the nourishment of his people. Verse 26. - As they were eating. Before the supper was quite ended, and before the third cup of wine (see on ver. 21) was drunk. Jesus took bread (τὸν ἄρτον, the bread, according to the Received Text). The special unleavened cake prepared for the Paschal meal. The four accounts agree in this detail, and seem to indicate a formal action or elevation, like the wave offering in the old Law. We see here the "High Priest after the order of Melchizedek" bringing forth bread and wine like his great prototype (Psalm 110:4), and by anticipation offering himself as victim. And blessed it. The Received Text here and in St. Mark has εὐλογήσας, which in some manuscripts has been altered to εὐχασιστήσας, in conformity with the wording in St. Luke's and St. Paul's accounts. We find a similar interchange of the words in the miracles of the loaves (see Matthew 14:19; Matthew 15:36; Mark 8:6, etc.). Virtually, the two expressions are identical; the thanksgiving is a blessing, the blessing is a thanksgiving. The usual blessing uttered by the master over the unleavened cake is said to have been, "Blessed be he who giveth the bread of earth." From this benediction on the elements, and the thankful remembrance of Christ's death and the benefits thereof herein connoted, the Holy Communion has from the earliest times been called the Holy Eucharist. And brake it. The fraction of the bread was so important and essential a part of the institution, that it gave its name to the whole rite, and "breaking of bread" represented the cele bration of the Holy Eucharist, the sacrifice of praise and thanksgiving (see Acts 2:42, 46; 1 Corinthians 10:16, etc.). Under the old Law the fraction represented the sufferings endured by the chosen people; in Christ's new institution it symbolized his death, when his feet and hands were pierced with the nails and his side with the spear. Gave it (ἐδίδου, was giving) to the disciples. He gave to each of them a portion of the cake in their hand. If they had risen from their couches at the solemn benediction, as we may well suppose they did, they were still standing when the Lord distributed the consecrated bread. That they received it reclining in an easy posture seems unlikely. Take (ye), eat (ye). The two words are given only in our Gospel; St. Mark has "take ye" (φάγετε being there an interpolation). St. Luke and St. Paul omit them altogether. We should infer that Christ did not himself partake of the bread or wine (which would have confused the deep significance of the ordinance), but gave it to his apostles, that by such participation they might be identified with the sacrifice represented by the broken bread, thus transforming the Levitical rite into a new sacrament which did not merely commemorate his death, but conveyed its benefits to faithful receivers. This is my body. "This" in the Greek is neuter (τοῦτο), and therefore is not in agreement with "bread" (ἄρτος), which is masculine. It is to be explained as "This which I give you, this which ye receive." The copula "is" would not be expressed in the Aramaic, which Christ spoke; and yet what a world of controversy has hung on this ἐστι! Some take it as absolutely identifying subject and predicate; others regard it as equivalent to "represents;" others, again, would modify it in some manner, so that it should not logically express the agreement of the two terms of the proposition. It was doubtless a startling statement to those who then heard it for the first time, but it came upon them not wholly unprepared. In his momentous discourse on the Bread of life, after the feeding of the five thousand, Jesus had spoken of himself as the Food of his people, and then proceeded to make the amazing assertion, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you" (John 6:53). The meaning of this mysterious warning was not further explained. Now as the Lord distributed to the apostles the blessed morsels with those solemn words, they learned what he meant by eating his flesh and drinking his blood, how he put it in his servants' power to fulfil the injunction. In what sense could "this" be his body? He was there before their eyes in human form, perfect Man; and yet he gives something else, not that which was standing before them, as his body. Stupendous mystery, past finding out! There is no room here for metaphor or figure. He is not figuratively describing himself or his office or his work, as when he calls himself the good Shepherd, the Door, the Vine, the Way: he directs attention to one part of his nature, his body, and that as toed to be eaten. He shows the mode by which we may be participators of this his lower nature, that as, joined to Adam, we die, so thus united to Christ, we live. We must, as before observed, remember that he who said these words was God incarnate, and that he designed to give his Church a means of realizing and receiving those stupendous blessings set forth in his Eucharistic discourse as depending upon due reception of his body and blood. It is obvious that the apostles could not understand the terms literally, but, believing in his Godhead, believing that he could bring to pass that which he said, they apprehended them in a supernatural, mystical sense; they had faith to know that in these holy elements, blessed by their Lord, they received him, ate his flesh and blood, to their soul's health. This was no mere commemorative rite, not simply a way of remembering Christ's death and Passion, but it was a sacrament, an outward sign of an inward reality, something from without entering the recipients and imparting to them that which before they had not. How the outward and inward are joined together we cannot tell. It is, and will always remain, an unfathomable mystery. The presence of Christ's humanity in the Holy Communion is beyond, above, the ordinary conditions of man's nature; it is supernatural, miraculous, even as was his incarnation, which joined manhood and Deity. The substance, indeed, of the elements remains as before, their nature is not changed, but they have a new relation and use and office; they serve as a means of communicating Christ's body and blood, and they are so called before reception, so that the receiver's faith does not make them to. be such, but Christ's own word with power. Attempts to explain this Divine matter hopelessly fail. Hence the Romanist with his transubstantiation, or change of substance; the Lutheran with his consubstantiation, or confusion of substance; the Zuinglian with his irreverent virtualism, alike fall into error and depart from pure doctrine. The only right attitude is to leave all such efforts alone, to believe Christ's word simply but wholly, and to use the sacrament in full faith, that by and through it to the faithful recipient are imparted incalculable benefits. To the words, "This is my body," St. Luke adds, "which is being given (διδόμενον) for you;" and St. Paul, "which is [broken;? genuine] for you." Thus the Lord, before he actually suffered, offered himself as a Victim voluntarily undergoing death, and showed it forth by the broken bread and the poured wine. We are told that the master of the household, when he distributed the pieces of the lamb, said solemnly, "This is the body of the Paschal lamb." Christ transformed this formula to a new use, but in neither case did it introduce a mere symbol of something absent. 26:26-30 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 out of Egypt. Take, eat; accept of Christ as he is offered to you; receive 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 partake 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 on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; Until that day when I drink it new with you, may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.
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