Luke 22:20

22:20 God’s covenants in the Old Testament were confirmed with the blood of a sacrifice (Gen 15:9-10; Exod 24:8). Jesus’ death established the new covenant that God had promised his people (Jer 31:31-34).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 22:20. Ὡσαύτως, in like manner) Therefore we ought not either to separate or to confound the two parts of the Holy Supper; as if the bread were sufficient without the cup, or as if the blood were already received with [that is, in the receiving of] the body.[233] The ancients esteemed it unmannerly to eat bread as if one were drinking it (“panem bibere,” to swallow it, as a thirsty person would, a drink): and it is not our part either, to eat the drink of the Lord (the cup of the Lord given us to drink).—τὸ ποτήριον, the cup) viz. He took and gave. The τὸ has the force of a relative referring back to Luk 22:17, where the cup is mentioned along with the wine (“the fruit of the vine,” Luk 22:18). For a noun, when employed twice, very often on its first introduction has no article [ΔΕΞΆΜΕΝΟς ΠΟΤΉΡΙΟΝ, Luk 22:17]; whereas, when next it occurs, it has the article. Mat 2:1; Mat 2:7 [ΜΆΓΟΙ—ΤΟῪς ΜΆΓΟΥς]; 1Co 8:1; Heb 2:8.—ΜΕΤᾺ ΤῸ ΔΕΙΠΝῆΣΑΙ) after the supper, not the Sacramental Supper: thus making a transition to greater subjects, and those about to be the last events.—ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, the New Testament in My blood) This is equivalent to that phrase, My blood, which is of the New Testament. [Mat 26:28] Comp. note on 1Co 10:16.[234] So we find the expression, the promise of the Spirit, i.e. the Spirit that was promised, Gal 3:14.—τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον, which is being poured out [shed] for you. This forms part of the Predicate (for the full cup is not “poured out,” but is drunk off), and is joined with the clause, ἐν τῷ αἵματί μου, in My blood, by apposition; cases similar to this occur, 2Co 8:23 [Apposition of the Genitive and Nominative, εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμός, etc.], Luk 11:28, where see the note; Rev 1:5; LXX. Lev 6:8, Al. 15; Gen 21:33 [ΤῸ ὌΝΟΜΑ ΚΥΡΊΟΥ, ΘΕῸς ΑἸΏΝΙΟς]; Deu 33:16.

[233] i.e. In receiving the bread; which, according to the Romish doctrine of ‘concomitance,’ not only contains the very body, but also the blood.—E. and T.

[234] He who partakes of this cup partakes of the New Testament sealed with the blood of Christ, and is a spiritual partaker of the body and blood of Christ Himself.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

20. τὸ ποτήριον. The τό may mean the cup which all Christians know as part of the eucharist, or (if this passage be genuine) the cup mentioned before (ver. 17). Paul also has the article, Mt. and Mk. not. The other portions of this verse which are in 1 Cor., but not in Mt. and Mk., are ὡσαύτως μετὰ τὸ δειπνῆσαι … τὸ ποτήριον … καινὴ … ἐν τῷ. On the other hand, Paul and Lk. omit Πίετε ἐξ αὐτοῦ πάντες (Mt.) or ἔπιον ἐξ αὐτοῦ πάντες (Mk.). The ὡσαύτως means that He took it, gave thanks, and gave it to them. For καινή, which is opposed to παλαιά (2Co 3:6; comp. Rom 11:27), see on 5:38.

διαθήκη ἐν τῷ αἵματί μου. Mt. and Mk. have τὸ αἷμα μου τῆς διαθήκης, which is closer to LXX of Exo 24:8, τὸ αἷμα τῆς διαθήκης. Comp. ἐν αἵματι διαθήκης (Zec 9:11). The testamentum sanguine suo obsignatum of Tertullian (Adv. Marcion. IV. 40) gives the sense fairly well. The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible. For διαθήκη see Wsctt. on Heb 9:15, Heb 9:16, with the additional note. p. 298.

τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. The ὑμῶν is peculiar to this passage. Mk. has ὑπὲρ πολλῶν, Mt. περὶ πολλῶν, and Paul omits. The ὑμῶν both here and in ver. 19 means the Apostles as representatives of all.

The part. is the Æolic form of the pres. part. pass. of ἐκχύνω = ἐκχέω (Comp. Act 22:20); “being poured out,” like διδόμενον (ver. 19). In sense τὸ ἐκχ. agrees with αἵματι, but in grammar with ποτήριον: in Mt. and Mk., both in sense and grammar. with αἷμα. But see Win. lxvii. 3. p. 791.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Here is a double Metonymy: for first the vessel is taken for that which is contained in the vessel, as the cup, for the wine which is within the cup. Then the wine is called the Covenant or Testament, whereas indeed it is but the sign of the Testament, or rather of the blood of Christ, whereby the Testament was made: neither is it a vain sign, though it be not all one with the thing that it representeth.

This word, that, showeth the excellency of the Testament, and answereth to the place of Jeremiah, Chapter 31:31, where the new Testament is promised.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 20. This cup is the new testament in my blood] Perhaps it might be better to paraphrase the passage thus: This cup which is poured out for you, signifies the blood of the new covenant, which is shortly to be ratified in (or by) the shedding of my blood. Or, This cup is the new covenant, poured out for you with my blood: - that is, the paschal sacrifice and my sacrifice happen together. But see Kypke.

It does not appear that our Lord handed either the bread or the cup to each person; he gave it to him who was next to him, and, by handing it from one to another, they shared it among themselves, Lu 22:17. In this respect the present mode of administering the Lord's Supper is not strictly according to the original institution.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) This cup is the new testament in my blood.—Better, New Covenant. The adjective is, in the best MSS., peculiar to St. Luke, as also is the “shed for you” instead of “shed for many.” The participle is in the present tense, which is being shed, like the being given, in Luk_22:19. St. Paul and St. Luke agree in placing the giving of the cup “after they had supped.” (See Note on Mat_26:28.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. the new testament] Hence the name of the New Testament. The word Diatheke (Heb. Berith) means both a will, and an agreement or covenant, see Jer_31:31. “It contains all the absolute elements of the one, with the conditional elements of the other. Hence the New Testament (kaine Diatheke) is the revelation of a new relation on God’s part with the conditions necessary to its realisation on man’s part.” Fairbairn.

in my blood] i.e. ratified by my blood shed for you. The best comment is Heb_9:15; Heb_9:18-22; 1Co_11:25. The other Synoptists have “my blood of the New Testament.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But behold the hand of him that betrayeth me,.... By the "hand" is meant, not figuratively the counsel, contrivance, and conspiracy of Judas to betray him, as the word is used in Sa2 14:19 but literally the hand of Judas, which was then dipping in the dish with Christ, Mat 26:23 and it follows here, is

with me on the table; and is an aggravation of his sin, that one that sat with him at his table, ate bread with him, and dipped his morsel in the same dish, should be the betrayer of him, according to the prophecy in Psa 41:9 as well as describes and points at the person that should do this action, even one of his disciples; for which disciples, he had just now said, his body is given, and his blood is shed. The phrase, "with me", is left out in the Syriac and Persic versions. From Luke's account it appears most clearly, that Judas was not only at the passover, but at the Lord's supper, since this was said when both were over.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This cup is the New Testament - Here is an undeniable figure, whereby the cup is put for the wine in the cup. And this is called, The New Testament in Christ's blood, which could not possibly mean, that it was the New Testament itself, but only the seal of it, and the sign of that blood which was shed to confirm it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. ἡ καινὴ διαθήκη. Hence the name of the New Testament. The word διαθήκη (Heb. Berîth) means both a will, and an agreement or covenant, see Jer 31:31. “It contains all the absolute elements of the one, with the conditional elements of the other. Hence the New Testament (καινὴ διαθήκη) is the revelation of a new relation on God’s part with the conditions necessary to its realisation on man’s part.” Fairbairn.

ἐν τῷ αἵματί μου. I.e. ratified by my blood shed for you. The best comment is Heb 9:15; Heb 9:18-22; 1Co 11:25. The other Synoptists have “my blood of the New Testament.”

τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. The participle (by what is called hypallage or the abnormal relation of words in a sentence) agrees with the αἶμα in αἵματι. Otherwise we must suppose that by metonymy it agrees with ποτήριον, ‘cup,’ in the sense of ‘the contents of the cup.’ See Winer, p. 791.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] Institution of the Lord’s Supper. Mat 26:26-29. Mar 14:22-24. 1Co 11:23-25. See notes on Matthew.

20. τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον] These words cannot be said of ποτήριον, ‘nam poculum plenum non effunditur, sed bibitur’ (Bengel), but are said πρὸς τὸ σημαινόμενον, which is the wine poured out from the grapes (τὸ γέννημα τῆς ἀμπέλου) and represents the Blood poured out from the Lord’s Body.

Here follows, in Matt. ver. 29, Mark ver. 25, a second declaration, respecting not drinking any more of this fruit of the vine.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The cup. See on Mr 14:23.

Testament [διαθηκη] - shed. See on Mt 26:28.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.