Word Pictures in the New Testament - David Cox

Word Pictures in the NT [Matthew: Chapter 26]
hum•n\ without \kl•menon\. As a matter of fact the body of Jesus
was not "broken" (Joh 19:33) as John expressly states. {This is
my body} (\touto estin to s•ma 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.
26:28 {The Covenant} (\t•s diath•k•s\). The adjective \kain•s\ in
Textus Receptus is not genuine. The covenant is an agreement or
contract between two (\dia, duo, th•ke\, from \tith•mi\). It is
used also for will (Latin, _testamentum_) which becomes operative
at death (Heb 9:15-17). Hence our _New Testament_. Either
covenant or will makes sense here. Covenant is the idea in Heb
7:22; 8:8 and often. In the Hebrew to make a covenant was to cut
up the sacrifice and so ratify the agreement (Ge 15:9-18).
Lightfoot argues that the word \diath•ke\ means covenant in the
N.T. except in Heb 9:15-17. Jesus here uses the solemn words of
Ex 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
Jer 31; Heb 8. {Which is shed for many} (\to peri poll•n
ekchunnomenon\). A prophetic present passive participle. The act
is symbolized by the ordinance. Cf. the purpose of Christ
expressed in 20:28. There \anti\ and here \peri\. {Unto
remission of sins} (\eis aphesin hamarti•n\). 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.
26:29 {When I drink it new with you} (\hotan auto pin• meth'
hum•n 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
\gen•ma\ used of the vine in a papyrus 230 B.C. The language here
employed does not make it obligatory to employ wine rather than
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