rwp - Matthew:26:26-35

rwp@Matthew:26:26 @{And blessed and brake it} (\eulogsas eklasen\). Special "Grace" in the middle of the passover meal, "as they were eating," for the institution of the Supper. Jesus broke one of the passover wafers or cakes that each might have a piece, not as a symbol of the breaking of his body as the Textus Receptus has it in strkjv@1Corinthians:11:24|. The correct text there has only to \huper humn\ without \klmenon\. As a matter of fact the body of Jesus was not "broken" (John:19:33|) as John expressly states. {This is my body} (\touto estin to sma mou\). The bread as a symbol _represents_ the body of Jesus offered for us, "a beautifully simple, pathetic, and poetic symbol of his death" (Bruce). But some have made it "run into fetish worship" (Bruce). Jesus, of course, does not mean that the bread actually becomes his body and is to be worshipped. The purpose of the memorial is to remind us of his death for our sins.

rwp@Matthew:26:28 @{The Covenant} (\ts diathks\). The adjective \kains\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thke\, from \tithmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus: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 strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri polln ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamartin\). 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.

rwp@Matthew:26:29 @{When I drink it new with you} (\hotan auto pin meth' humn kaimon\). This language rather implies that Jesus himself partook of the bread and the wine, though it is not distinctly stated. In the Messianic banquet it is not necessary to suppose that Jesus means the language literally, "the fruit of the vine." Deissmann (_Bible Studies_, pp. 109f.) gives an instance of \genma\ used of the vine in a papyrus 230 B.C. The language here employed does not make it obligatory to employ wine rather than pure grape juice if one wishes the other.

rwp@Matthew:26:30 @{Sang a hymn} (\humnsantes\). The _Hallel_, part of strkjv@Psalms:115-118|. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in strkjv@John:14-17|. They may have gone out to the street after strkjv@John:14:31|. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus:12:22|). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives.

rwp@Matthew:26:33 @{I will never be offended} (\eg oudepote skandalisthsomai\). "Made to stumble," not "offended." Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (32|). The quotation from strkjv@Zechariah:13:7| made no impression on him. He was intent on showing that he was superior to "all" the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. Songs:Jesus has to make it plainer by pointing out "this night" as the time (34|). {Before the cock crows} (\prin alektora phnsai\). No article in the Greek, "before a cock crow." Mark (Mark:14:30|) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them.

rwp@Matthew:26:35 @{Even if I must die with thee} (\kn dei me sun soi apothanein\). Third-class condition. A noble speech and meant well. His boast of loyalty is made still stronger by \ou m se aparnsomai\. The other disciples were undoubtedly embarrassed by Peter's boast and lightheartedly joined in the same profession of fidelity.