Mark 14:24

14:24 The cup of wine represented Jesus’ blood, poured out as a sacrifice (10:45; Isa 53:12). It initiated the covenant that God has made with his people (Luke 22:20; 1 Cor 11:25; see Exod 24:8; Zech 9:11; Heb 9:18-20; 10:26-29). The term many refers to all people (see Mark 10:45; Rom 5:15-19).

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

Mar 14:24 . καὶ εἶπεν : while they drank the cup (not after they had drunk it, De Wette: nor before they began to drink, as Mt.’s narrative by itself would suggest), Jesus explained to them the symbolic import of the cup. The important point in Mk.’s account of the words, as compared with Mt.’s, is the omission of the expression, εἰς ἄφεσιν ἁμαρτιῶν .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(24) Which is shed for many.—Better, is being shed, the participle, both here and in St. Matthew, being in the present tense.

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

24. This is my blood of the new testament] or rather, Covenant. Some of the best MSS. here omit “new.” He reminds them of the old Covenant also made in blood with their fathers in the wilderness (Exo_24:8).

which is shed for many] i. e. which is being (or on the point of being) shed for many. St Matthew (Mat_26:28) adds, “unto the remission of sins;” St Paul adds (1Co_11:25), “Do this, as oft as ye shall drink it, in remembrance of Me.” Thus did our Lord ordain Bread and Wine to be the “outward part” or “sign” of the Sacrament of our Redemption by His death. In the ordinary Paschal Feast these elements had been subordinate. He now gives to them the first importance. In the ordinary Paschal Feast the Lamb occupied the chief place. Now the type was succeeded by the Antitype; now the “very Paschal Lamb” was come, and was about to offer Himself from the altar of His Cross for the sins of the whole world. Of the Jewish Paschal Lamb, therefore, no word is said, but in its place our Lord puts the Bread and Wine, the Sacramental Symbols of His Body and Blood. Gradually and progressively He had prepared the minds of His disciples to realise the idea of His death as a sacrifice. He now gathers up all previous announcements in the institution of this Sacrament.

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.

Verily I say unto you,.... This seems, to have been said after the eating of the passover, according to Luk 22:18, but was, in reality, not till after the Lord's supper was ended, and the last cup was drank, which was wont to be drank at the passover:

I will drink no more of the fruit of the vine; that is, wine,

until that day that I drink it new; in a figurative and mystical sense; by which are meant the joys of heaven:

in the kingdom of God; Father, Son, and Spirit, upon the general resurrection of the dead, when the kingdom of the Mediator will be delivered up, and there will be no distinction of government; but God, Father, Son, and Spirit, will be all in all, and shall reign in the saints, and they with them, to all eternity; See Gill on Mat 26:29.

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

24 And he said unto them, This is my blood of the new testament, which is shed for many.

Ver. 24. {See Trapp on "Mat 26:28"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which shall be shed. With words so explicit, with the unanimous agreement of the Eastern and Western Churches, how can any Dissenters bring themselves to believe that there is nothing more designed, or given, than a memorial of Christ’s passion and death? Catholics, who believe in the real presence, do certainly renew in themselves the remembrance of our Saviour’s death and passion, with more lively sentiments of devotion than they who believe it to be mere bread and wine. The outward forms of bread and wine, which remain in the Eucharist, are chiefly designed to signify or represent to us three things; viz. 1. The passion of Christ, of which they are the remembrance; 2. the body and blood of Christ, really, though sacramentally present, of which they are the veil; and 3. everlasting life, of which they are the pledge. --- N. B. In speaking of the real presence in the Eucharist, Catholics hold that Christ is corporally and substantially present, but not carnally; i.e. not in that gross, natural, and sensible manner, in which or separated brethren so frequently misrepresent our doctrine.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This is my blood of the covenant. There is not sufficient authority for the retaining of the word "new" (kainhv) in the text.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This is my blood of the New Testament - That is, this I appoint to be a perpetual sign and memorial of my blood, as shed for establishing the new covenant, that all who shall believe in me may receive all its gracious promises.

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

24. [3124][3125][3126][3127][3128] omit καινῆς.

[3124] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3125] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3126] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3127] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3128] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

24. τὸ αἷμά μου. No narrative makes mention of the blood of the Paschal lamb. “My Blood of the covenant” is an allusion to Exo 24:6-8, where see Driver. The attempts to show that the Lord’s Supper was celebrated with bread alone have failed as signally as the attempts to derive the breaking of bread from the Eleusinian mysteries.

τὸ ἐκχυννόμενον. Which is being shed; what is near and certain is spoken of as present. Cf. ἀποφορτιζόμενον, Act 21:3.

ὑπὲρ πολλῶν. On behalf of many, “many” being opposed, not to “all,” but to “one” or “few.” Christ was one dying for many and for a great many more than His personal disciples. These “many” are one of the parties to the covenant with God which is ratified by the Blood of Christ. See on Mar 10:45.

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.

24. Τοῦτό ἐστι τὸ αἷμά μου τῆς διαθήκης—this is my blood of the covenant. διαθήκη in classical Greek means a will, or testament. But in the N.T., the only examples of this use are in Heb 9:16, Heb 9:17, where by a play upon the double meaning of the word, the writer justifies his statement that a covenant (διαθήκη) is ratified by blood by showing that a testament (διαθήκη) comes into force only with the death of the testator. Everywhere else it has the purely Biblical and ecclesiastical meaning, a covenant. These words, the blood of the covenant, are borrowed from the institution of the Law, regarded as a covenant between God and the Jews (Exo 24:8, Lev 17:11). Moses sprinkled the people with the blood of sacrifice, as a seal of the covenant between God and them in the giving of the Law. And now, the new covenant, see Luk 22:20, 1Co 11:25, in which the law is written in the heart, Jer 31:31-35, is established, and that is sealed with the blood of him who died to bring it about. It is through his blood that the law of God is written inwardly in the heart, and so it becomes the blood of the new covenant. τὸ ἐκχυνόμενον ὑπὲρ πολλῶν—which is poured out for many. This fixes the sacrificial meaning of the flesh and blood. The pouring out of the blood signifies a violent death, and ὑπὲρ πολλοῶν denotes that this death was suffered in behalf of others. ὑπὲρ may be used to express the vicarious idea, instead of, but it does not necessitate it, as ἀντί does. Christ leaves this whole question of the exact part played by his death quite open. He does not anticipate any of the later lines of N.T. treatment of this subject. But one more element needs to be considered in estimating the meaning of the Eucharist, as it came from the hands of our Lord. The bread and wine were to be eaten and drunk. The meaning is thus a partaking of the Lord, the feeding of our spirit with the crucified Jesus. That is to say, it is Jesus our life, rather than the externally atoning aspect of his death, that is imparted to us in the sacrament (cf. J. 6).

Jesus’ use of the language of sacrifice in connection with his death does not indicate that he means to give to that death the current idea of sacrifice, but that he means to illumine the idea of sacrifice by his own death. As if he had said, “Here is the true meaning of sacrifice.” The Gospels do not give us any command for the repetition of the supper, nor for its continuance as a church institution. That is implied in 1Co 11:25.

Omit τὸ before τῆς (καινῆς) διαθήκης, Tisch. WH. RV. א BCD2 ELVWb X 11, 157. Omit καινῆς, new, Tisch. Treg. WH. RV. א BCDL, one ms. Lat. Vet. Memph.ed. Theb. ὑπὲρ, instead of περὶ, before πολλῶν, Tisch. Treg. WH. RV. א BCDL Δ 13, 69, 124.

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

Covenant. See on Mt 26:28.

Is shed [το εκχυννομενον] . Lit., is being shed. This present participle is significant. To the Lord 's mind the sacrifice is already being offered.

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