What does "for the forgiveness of sins" mean in Matthew 26:28? Canonical Text “for this is My blood of the covenant, which is poured out for many for the forgiveness of sins.” – Matthew 26:28 Immediate Setting: The Passover Meal Jesus speaks the words while presiding over the Passover. Israel is commemorating deliverance by the blood of the lamb (Exodus 12). Jesus recasts that ancient ritual, identifying the cup with His own blood and declaring a new, superior exodus: rescue from slavery to sin. Literary Context in Matthew Matthew has traced Jesus’ mission from 1:21 (“He will save His people from their sins”) through authoritative teaching (chs. 5–7) and powerful signs (chs. 8–9) to the Passion narrative. The declaration at 26:28 thus climaxes the Gospel’s purpose statement. Old Testament Foundation: Blood and Covenant • Exodus 24:8 – Moses sprinkles blood and says, “This is the blood of the covenant.” • Leviticus 17:11 – “The life of the flesh is in the blood…to make atonement.” • Jeremiah 31:31-34 – Yahweh promises a new covenant in which He “will forgive their iniquity.” Jesus fuses these strands: covenant inauguration, substitutionary blood, and promised forgiveness. Sacrificial and Legal Imagery Hebrews 9:22 notes, “without the shedding of blood there is no forgiveness.” The Last-Supper declaration anticipates the cross, where Christ becomes “our Passover lamb” (1 Corinthians 5:7) and “the righteous for the unrighteous” (1 Peter 3:18), fulfilling the Day of Atonement pattern (Leviticus 16; Hebrews 9–10). “For Many”: Corporate Representation Isaiah 53:11-12 foretells the Servant who “will bear their iniquities” and “make intercession for the transgressors.” “Many” echoes this prophecy, emphasizing substitution for a vast company, yet implicitly inviting all who will believe (John 3:16). The New Covenant Inaugurated By linking His blood to covenantal language, Jesus signals the transition from the Sinai covenant—with repeated animal sacrifices—to a once-for-all, better covenant (Hebrews 8:6). The promised benefit is explicit: definitive forgiveness. Passover Typology Intensified The original Passover blood shielded households from judgment; here Christ’s blood shields souls. As the Red Sea deliverance began Israel’s journey, the cross-resurrection event launches believers into redeemed life. Forgiveness and Resurrection: One Unified Work Romans 4:25 states He “was delivered over for our trespasses and raised for our justification.” The empty tomb (attested by multiple independent early sources, 1 Corinthians 15:3-8; Mark 16; Matthew 28) verifies that the Father accepted the atoning death, guaranteeing the efficacy of the promised forgiveness. Lord’s Supper Implications The elements are visible proclamations of the gospel (1 Corinthians 11:26). The meal does not re-sacrifice Christ; it memorializes and applies the once-for-all sacrifice, nourishing faith and assuring participants of real, objective pardon (1 John 1:9). Early Church Reception Ignatius of Antioch (c. A.D. 110) calls Christ’s blood “eternal and life-giving.” Justin Martyr (First Apology 66) links the Eucharistic cup to Isaiah 53. These early voices confirm an unbroken understanding: the blood secures forgiveness. Systematic Theology: Justification, Redemption, Reconciliation Forgiveness (aphesis) is one facet of a multi-dimensional salvation. In Christ’s blood the believer is: • Justified – declared righteous (Romans 5:9). • Redeemed – purchased from bondage (Ephesians 1:7). • Reconciled – hostility removed (Colossians 1:20-22). All flow from the same historical, substitutionary death referenced in Matthew 26:28. Common Misunderstandings Addressed 1. Symbolic-only View – The Greek syntax and sacrificial backdrop point to real efficacy, not mere metaphor. 2. Universalism – “For many” does not equal automatic salvation; reception is by repentant faith (Matthew 26:29; Acts 10:43). 3. Works-based Forgiveness – The verb is passive; forgiveness is granted, not earned (Ephesians 2:8-9). Archaeological and Historical Corroboration The existence of a large stone vessel industry in first-century Jerusalem (Bethany and Ein Karem excavations) aligns with ritual purity concerns recorded in the Gospels. Ossuary inscriptions such as “Jesus son of Joseph” (Talpiot) and “James son of Joseph brother of Jesus” (Silwan) affirm the era’s naming conventions, corroborating the New Testament milieu. These findings, while not proving doctrine, reinforce the trustworthiness of the narrative setting in which Jesus’ words were spoken. Summative Definition “For the forgiveness of sins” in Matthew 26:28 announces that Jesus’ imminent death, represented by the cup, will decisively purchase the remission of humanity’s sins, inaugurate the promised new covenant, fulfill the Passover typology, and secure eternal salvation for all who trust in Him. |
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