This is My blood
The phrase "This is My blood" is a profound declaration by Jesus during the Last Supper, signifying the establishment of a new covenant. The Greek word for "blood" is "αἷμα" (haima), which in the Jewish sacrificial system, represents life and atonement. In the Old Testament, blood was central to the sacrificial rituals, symbolizing purification and consecration. Jesus' use of "My blood" indicates a personal and sacrificial offering, contrasting with the repeated animal sacrifices of the Old Covenant. His blood signifies the ultimate and final atonement for sin, fulfilling the prophetic imagery of the suffering servant in Isaiah 53.

of the covenant
The term "covenant" (Greek: "διαθήκη," diathēkē) refers to a solemn agreement or contract. In biblical history, covenants were pivotal in defining the relationship between God and His people. The Old Covenant, given through Moses, was based on the Law and required continual sacrifices. Here, Jesus introduces the New Covenant, prophesied in Jeremiah 31:31-34, which promises a new heart and a direct relationship with God. This covenant is not based on the law but on grace, made possible through Jesus' sacrificial death. It signifies a transformative relationship, where believers are not only forgiven but also empowered to live righteously.

which is poured out
The phrase "poured out" (Greek: "ἐκχυννόμενον," ekchynnomenon) evokes the imagery of sacrificial offerings in the temple, where the blood of animals was poured out at the altar. This act of pouring signifies the complete and willing sacrifice of Jesus, emphasizing the voluntary nature of His death. It reflects the prophecy in Isaiah 53:12, where the suffering servant "poured out his life unto death." Jesus' blood, unlike the temporary and repetitive sacrifices of the Old Covenant, is a once-for-all offering, sufficient for the redemption of humanity.

for many
The phrase "for many" (Greek: "περὶ πολλῶν," peri pollōn) indicates the extensive reach of Jesus' atoning sacrifice. While "many" can imply a large number, it also signifies inclusivity, extending beyond the Jewish people to all nations, as foretold in Isaiah 49:6. This phrase underscores the universal scope of the Gospel, inviting all who believe to partake in the salvation offered through Christ. It highlights the fulfillment of God's promise to Abraham that through his seed, all nations would be blessed (Genesis 22:18).

for the forgiveness of sins
The phrase "for the forgiveness of sins" (Greek: "εἰς ἄφεσιν ἁμαρτιῶν," eis aphesin hamartiōn) encapsulates the purpose of Jesus' sacrificial death. "Forgiveness" (Greek: "ἄφεσις," aphesis) means to release or pardon, signifying the removal of guilt and the restoration of a right relationship with God. This concept is central to the New Testament message, where Jesus' death is portrayed as the means by which humanity is reconciled to God. The forgiveness of sins is not merely a legal transaction but a transformative act of grace, enabling believers to live in freedom and holiness. This phrase echoes the promise of the New Covenant in Jeremiah 31:34, where God declares, "For I will forgive their iniquity, and I will remember their sin no more."

(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 of Jeremiah 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 was ipso 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 of Hebrews 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 of Exodus 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 has effundetur, 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 (τοῦτο ποιεῖτε), 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)