Matthew 26:26
Parallel Verses
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."

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.

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.

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;'

Matthew 26:26 Parallel
Clarke's Commentary on the Bible

Jesus took bread - This is the first institution of what is termed the Lord's Supper. To every part of this ceremony, as here mentioned, the utmost attention should be paid.

To do this, in the most effectual manner, I think it necessary to set down the text of the three evangelists who have transmitted the whole account, collated with that part of St. Paul's First Epistle to the Corinthians which speaks of the same subject, and which, he assures us, he received by Divine revelation. It may seem strange that, although John (13:1-38) mentions all the circumstances preceding the holy supper, and, from 14:1-31 the circumstances which succeeded the breaking of the bread, and in chapters 15, 16, and 17, the discourse which followed the administration of the cup; yet he takes no notice of the Divine institution at all. This is generally accounted for on his knowledge of what the other three evangelists had written; and on his conviction that their relation was true, and needed no additional confirmation, as the matter was amply established by the conjoint testimony of three such respectable witnesses.

Matthew 26:26 Mark 14:22 Luke 22:19 1 Corinthians 11:23-24 And as they were eating, Jesus took bread and blessed it (ευλογησας and blessed God) and brake it, and gave it to the disciples, and said, Take, eat, this is my body. And as they did eat, Jesus took bread and blessed (ευλογησας, blessed God) and brake it, and to them, and said, Take, eat, this is my body. And he took bread and gave thanks, (ευχαριϚησας, i.e. to God), and gave brake it, and gave unto them, saying: This is my body which is given for you: This do in remembrance of me. The Lord Jesus, the same night in which he was betrayed, took bread; And when he had given thanks (και ευχαριϚησος, i.e. to God) he brake it, and said, Take, eat, this is my body, which is broken for you: this do in remembrance of me.

After giving the bread, the discourse related, John 14:1-31, inclusive, is supposed by Bishop Newcome to have been delivered by our Lord, for the comfort and support of his disciples under their present and approaching trials.

Matthew 26:27-29 Mark 14:23-25 Luke 22:20 1 Corinthians 11:25 And he took the cup, and gave thanks (ευχαριϚησας), and gave it to them, saying: Drink ye all of it. And he took the cup; and when he had given thanks, (ευχαριϚησας), he gave it to them; and they all drank of it. Likewise also the cup, after supper, saying: After the same manner also, he took the cup, when he had supped, saying: For this is my blood of the New Testament, which is shed for many or the remission of sins. And he said unto them, This is my blood of the New Testament, which is shed for many. This cup is the New Testament in my blood, which is shed for you. This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God.

After this, our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John, beginning with the last verse of chap. 14, Arise, let us go hence. Then succeed the following words, which conclude the whole ceremony.

Matthew 26:30 Mark 14:26 Luke 22:39 John 14:1 And when they had sung a hymn, they went out into the Mount of Olives. And when they had sung a hymn, they went out into the Mount of Olives. And he came out, and went as he was wont to the Mount of Olives. And his disciples also followed him. When Jesus had spoken these words, he went forth with his disciples over the brook Kedron.

From the preceding harmonized view of this important transaction, as described by three Evangelists and one Apostle, we see the first institution, nature, and design of what has been since called The Lord's Supper. To every circumstance, as set down here, and the mode of expression by which such circumstances are described, we should pay the deepest attention.

As they were eating - Either an ordinary supper, or the paschal lamb, as some think. See the observations at the end of this chapter.

Jesus took bread - Of what kind? Unleavened bread, certainly, because there was no other kind to be had in all Judea at this time; for this was the first day of unleavened bread, (Matthew 26:17), i.e. the 14th of the month Nisan, when the Jews, according to the command of God, (Exodus 12:15-20; Exodus 23:15; Exodus 34:25), were to purge away all leaven from their houses; for he who sacrificed the passover, having leaven in his dwelling, was considered to be such a transgressor of the Divine law as could no longer be tolerated among the people of God; and therefore was to be cut off from the congregation of Israel. Leo of Modena, who has written a very sensible treatise on the customs of the Jews, observes, "That so strictly do some of the Jews observe the precept concerning the removal of all leaven from their houses, during the celebration of the paschal solemnity, that they either provide vessels entirely new for baking, or else have a set for the purpose, which are dedicated solely to the service of the passover, and never brought out on any other occasion."

To this divinely instituted custom of removing all leaven previously to the paschal solemnity, St. Paul evidently alludes, 1 Corinthians 5:6-8. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ, our passover, is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the Unleavened bread of sincerity and truth.

Now, if any respect should be paid to the primitive institution, in the celebration of this Divine ordinance, then, unleavened, unyeasted bread should be used. In every sign, or type, the thing signifying or pointing out that which is beyond itself should either have certain properties, or be accompanied with certain circumstances, as expressive as possible of the thing signified. Bread, simply considered in itself, may be an emblem apt enough of the body of our Lord Jesus, which was given for us; but the design of God was evidently that it should not only point out this, but also the disposition required in those who should celebrate both the antetype and the type; and this the apostle explains to be sincerity and truth, the reverse of malice and wickedness. The very taste of the bread was instructive: it pointed out to every communicant, that he who came to the table of God with malice or ill-will against any soul of man, or with wickedness, a profligate or sinful life, might expect to eat and drink judgment to himself, as not discerning that the Lord's body was sacrificed for this very purpose, that all sin might be destroyed; and that sincerity, ειλικρινεια, such purity as the clearest light can discern no stain in, might be diffused through the whole soul; and that truth, the law of righteousness and true holiness, might regulate and guide all the actions of life. Had the bread used on these occasions been of the common kind, it would have been perfectly unfit, or improper, to have communicated these uncommon significations; and, as it was seldom used, its rare occurrence would make the emblematical representation more deeply impressive; and the sign, and the thing signified, have their due correspondence and influence.

These circumstances considered, will it not appear that the use of common bread in the sacrament of the Lord's Supper is highly improper? He who can say, "This is a matter of no importance," may say with equal propriety, the bread itself is of no importance; and another may say, the wine is of no importance; and a third may say, "neither the bread nor wine is any thing, but as they lead to spiritual references; and, the spiritual reference being once understood, the signs are useless." Thus we may, through affected spirituality, refine away the whole ordinance of God; and, with the letter and form of religion, abolish religion itself. Many have already acted in this way, not only to their loss, but to their ruin, by showing how profoundly wise they are above what is written. Let those, therefore, who consider that man shall live by every word which proceeds from the mouth of God, and who are conscientiously solicitous that each Divine institution be not only preserved, but observed in all its original integrity, attend to this circumstance. The Lutheran Church makes use of unleavened bread to the present day.

And blessed it - Both St. Matthew and St. Mark use the word ευλογησας, blessed, instead of ευχαριϚησας, gave thanks, which is the word used by St. Luke and St. Paul. But instead of ευλογησας, blessed, ευχαριϚησας, gave thanks, is the reading of ten MSS. in uncial characters, of the Dublin Codex rescriptus, published by Dr. Barrett, and of more than one hundred others, of the greatest respectability. This is the reading also of the Syriac and Arabic, and is confirmed by several of the primitive fathers. The terms, in this case, are nearly of the same import, as both blessing and giving thanks were used on these occasions. But what was it that our Lord blessed? Not the bread, though many think the contrary, being deceived by the word It, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz. of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread and taking the cup at their ordinary meals. For every Jew was forbidden to eat, drink, or use any of God's creatures without rendering him thanks; and he who acted contrary to this command was considered as a person who was guilty of sacrilege.


Treasury of Scripture Knowledge


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

Luke 22:19 And he took bread, and gave thanks, and broke it, and gave to them, saying, This is my body which is given for you...


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

1 Corinthians 11:23-25 For I have received of the Lord that which also I delivered to you...

blessed it. 'Many Greek copies have gave thanks.'

Mark 6:41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and broke the loaves...

and brake.

Acts 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house...

Acts 20:7 And on the first day of the week, when the disciples came together to break bread, Paul preached to them, ready to depart on the morrow...

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...


John 6:33-35,47-58 For the bread of God is he which comes down from heaven, and gives life to the world...

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


Ezekiel 5:4,5 Then take of them again, and cast them into the middle of the fire, and burn them in the fire...

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...

Galatians 4:24,25 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which engenders to bondage, which is Agar...

January 9. "Not as I Will, but as Thou Wilt" (Matt. xxvi. 39).
"Not as I will, but as Thou wilt" (Matt. xxvi. 39). "To will and do of His good pleasure" (Phil. ii. 13). There are two attitudes in which our will should be given to God. First. We should have the surrendered will. This is where we must all begin, by yielding up to God our natural will, and having Him possess it. But next, He wants us to have the victorious will. As soon as He receives our will in honest surrender, He wants to put His will into it and make it stronger than ever for Him. It is henceforth
Rev. A. B. Simpson—Days of Heaven Upon Earth

'Until that Day'
'I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.'--MATT. xxvi. 29. This remarkable saying of our Lord's is recorded in all of the accounts of the institution of the Lord's Supper. The thought embodied in it ought to be present in the minds of all who partake of that rite. It converts what is primarily a memorial into a prophecy. It bids us hope as well as, and because we, remember. The light behind us is cast forward on to
Alexander Maclaren—Expositions of Holy Scripture

The Power of Prayer in Relation to Outward Circumstances.
TEXT: MATT. xxvi. 36-46. TO be a religious man and to pray are really one and the same thing. To join the thought of God with every thought of any importance that occurs to us; in all our admiration of external nature, to regard it as the work of His wisdom; to take counsel with God about all our plans, that we may be able to carry them out in His name; and even in our most mirthful hours to remember His all-seeing eye; this is the prayer without ceasing to which we are called, and which is really
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

Cross References
Matthew 14:19
And he directed the people to sit down on the grass. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people.

Matthew 26:27
Then he took a cup, and when he had given thanks, he gave it to them, saying, "Drink from it, all of you.

Mark 14:22
While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, 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 you.

1 Corinthians 10:16
Is not the cup of thanksgiving for which we give thanks 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: The Lord Jesus, on the night he was betrayed, took bread,

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