26 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. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 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. 30 And when they had sung a hymn, they went out into the mount of Olives. (Matthew 26:26-30 KJV)
Institution of the Lord’s Supper
We have here the institution of the great gospel ordinance of the Lord’s Supper, which was received from the Lord.
It was instituted as they were eating—at the end of the Passover meal, before the table was cleared. This was because, as a feast following a sacrifice, it was to replace that ordinance. Christ is our Passover sacrifice by which atonement is made (1 Corinthians 5:7). This ordinance represents a greater deliverance than Israel’s from Egypt. All the Old Testament sacrifices were fulfilled in Christ’s death and are therefore abolished; likewise, this sacrament sums up all the Old Testament feasts of rejoicing.
A sacrament must be divinely instituted. It’s not part of moral worship or natural reason, but has its meaning and validity from divine institution. Only the Lord of the covenant has the right to appoint its signs. That’s why the apostle (1 Corinthians 11:23) calls Jesus “the Lord” throughout his discussion of this ordinance—because, as Lord of the church, he instituted it.
Christ’s body is represented by bread. He had said earlier, “I am the bread of life” (John 6:35), a metaphor that this sacrament builds on. Just as bread sustains the body (Matthew 4:4; Mt 6:11), so Christ’s mediation sustains the soul.
He took bread—some loaf at hand, probably unleavened, though that detail is not emphasized. We’re not bound to that, even if some churches are. His action of taking the bread was deliberate and likely done in a way that caught the disciples’ attention, so they would recognize something important was happening. Christ was being set apart for our redemption in God’s eternal plan.
He blessed it—set it apart for this purpose with prayer and thanksgiving. Though his exact words aren’t recorded, his blessing fit the moment, sealing the new covenant through this act. Christ too could give a blessing, and upon blessing the bread, he broke it, showing the breaking of his body for us. He was bruised for our sins like grain crushed into flour (Isaiah 28:28). Though none of his bones were broken, his flesh was wounded again and again (Job 16:14). God is grieved by the unfaithfulness of sinners (Ezekiel 6:9), and justice demanded a breach for a breach (Leviticus 24:20), and Christ was broken to meet that demand.
As a father breaking bread for his children, he shared his body with his disciples—not specifically to the apostles, but to all who followed him. All true disciples have a right to this ordinance and will benefit from it. He gave it as he had the multiplied loaves—through them to others.
He said, “Take, eat; this is my body” (Matthew 26:26). “Take, eat” means they should accept Christ as offered and embrace his grace and rule. Believing is described as receiving Christ (John 1:12). After believing in him, we must feed on him (John 6:57-58) to actively participate in him. The bread itself isn’t literally Christ’s body; rather, eating and drinking symbolize spiritual participation in Christ. The Roman Catholic doctrine of transubstantiation misinterprets the phrase ‘this is my body’ by claiming the bread becomes Christ’s actual body—a view that contradicts both the nature of the sacrament and sensory evidence.
Christ’s blood is represented by wine—to make it a complete feast, with bread to strengthen and wine to gladden the heart (Matthew 26:27-28). He took the cup—the “grace-cup” the Jews used after giving thanks at the Passover. Christ made this the sacramental cup, changing its purpose. Paul later distinguishes it as “the cup of blessing” (1 Corinthians 10:16). Christ gave thanks to show us that we should look to God in every part of the ordinance.
He gave the cup to the disciples:
- With a command—“Drink from it, all of you.” He warmly welcomed them to his table and insisted none should abstain. He knew this part of the ordinance would later be withheld from the laity, in direct disobedience to his command.
- With an explanation—“This is my blood of the new covenant.” Drink it with gratitude, for it is a rich blessing. Until now, Christ’s blood was represented by animal blood. Now, after it was soon to be shed, it would be represented by wine—“the blood of grapes” (Genesis 49:11).
Christ says of his blood:
- “It is my blood of the new covenant.” The old covenant was sealed with the blood of animals (Hebrews 9:19–20; Exodus 24:8); the new is sealed with Christ’s blood. All its promises and blessings come from his death.
- “It is shed”—not yet shed, but about to be. “Before you repeat this ordinance, it will be shed.” He was ready to be offered, his blood poured out as a sacrifice.
- “It is shed for many.” Christ came to confirm a covenant with many (Daniel 9:27). The old covenant applied only to Israel (Leviticus 16:34); but Christ’s atonement is for the whole world (1 John 2:2).
- “It is shed for the forgiveness of sins.” His blood purchased our pardon (Ephesians 1:7). The new covenant is a declaration of forgiveness, reconciling us to God. Without the shedding of blood, there is no forgiveness (Hebrews 9:22). Forgiveness is the greatest blessing offered in the Lord’s Supper and the foundation of all others (Matthew 9:2–3).
Christ now bids farewell to the fruit of the vine (Matthew 26:29). He and his disciples had enjoyed a meaningful time—an Old and New Testament celebration joined together. But it was not meant to last. He had told them (John 16:16) that soon they would not see him, but later they would again. That explains this farewell.
First, he leaves this fellowship behind—“I will not drink from this fruit of the vine from now on” (John 17:11). He was ready to leave this world and glad to do so. Dying believers also part from sacraments and other ordinances in peace, because the joy they enter into surpasses all.
Second, he promises a joyful reunion—“until that day when I drink it new with you in my Father’s kingdom.” Some think this refers to his appearances after the resurrection (Acts 10:41; Luke 24:41), when he ate and drank with them again. Others see it as referring to eternal joy in heaven, pictured as a banquet of wine. There, joy will always be fresh—never stale or bitter. Christ himself will enjoy it, and so will all who belong to him.
Finally, the supper ends with a hymn (Matthew 26:30). They sang a psalm—probably the traditional Passover psalms (Psalm 113–118), not a new one, or John would have mentioned it.
- Singing psalms is a gospel ordinance. Christ moved the hymn from the end of the Passover to the Lord’s Supper, showing its continued relevance.
- It is fitting after communion—to express our joy and gratitude for God’s love in Christ.
- It is not out of place even in times of sorrow. The disciples were grieving, and Jesus was about to suffer, yet they could still sing. Our spiritual joy should not be extinguished by outward trouble.
Afterward, they went out to the Mount of Olives. He left the house to avoid bringing trouble to the host, and he left the city to prevent a riot. He went to the Mount of Olives—the same mount David fled to in sorrow (2 Samuel 15:30). The full moon of Passover gave them light for the walk. After receiving the Lord’s Supper, it is wise to retreat in prayer and reflection—to be alone with God.