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Mark 14:24

in Mark 14

He said to them, “This is My blood of the covenant, which is poured out for many.

BSB

The same verse in ASV and KJV

ASV

And he said unto them, This is my blood of the covenant, which is poured out for many.

KJV

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

This verse in Mark 14

Commentary

5 notes on this verse

A commentator

Ambrose of Milan

On the Mysteries 1 · Written before 397.

Jesus himself speaks of his blood. Before the consecration it is mentioned as something else; after the consecration it is called blood. And you say "Amen," that is, "It is true." Let the mind within confess what the mouth speaks. Let the heart feel what the words utter.

This site's exposition

he took the cup, and when he had given thanks

on Mark 14:23-24

He took the cup, and when he had given thanks, gave it to them, and they all drank of it, Jesus naming it this is my blood of the new testament, which is shed for many. The new testament, or new covenant, reaches back to Jeremiah 31:31 and Exodus 24:8's blood of the covenant at Sinai, and the bench across every tradition reads shed for many as an atoning sacrifice, though the extent of that many, whether all without exception or all without distinction, is argued differently by Calvinist and Arminian readers alike. Mark keeps the words spare, letting the covenant language itself carry the weight rather than adding explanation.

The record, by era

The Puritans and the Awakening2 voices
And he said unto them,.... Not after they had drank of it, but before, and as he gave it to them: this is my blood of the New Testament, which is shed for many; in Matthew it is added, "for the remission of sins"; See Gill on Mat 26:28.

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

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.
The Nineteenth Century1 voice

on Mark 14:17-25

These verses contain Mark's account of the institution of the Lord's Supper. The simplicity of the description deserves special observation. Well would it have been for the Church, if men had not departed from the simple statements of Scripture about this blessed sacrament! It is a mournful fact that it has been corrupted by false explanations and superstitious additions, until its real meaning, in many parts of Christendom, is utterly unknown. Let us however, at present, dismiss from our minds all matters of controversy, and study the words of Mark with a view to our own personal edification.

How the passage was read

On Mark 14:12-26

On Mark 14:12-26

The meal on the table

Mark dates the meal precisely: “when they sacrificed the Passover lamb.” Passover (Pesach) was then a Temple feast: the lamb slain in the courts that afternoon, eaten that night with unleavened bread (matzah) and wine, in a room inside Jerusalem, in company: exactly the arrangements the disciples are sent to make. The hymn sung on the way out (14:26) would by long custom have been from the Hallel, Psalms 113–118, the Passover psalms: which means “the stone the builders rejected” (Psalm 118:22) was likely on His lips that night.

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Pesachim 10 (the meal's order) · Psalm 118:22 (the Hallel's rejected stone)

The words behind it

14 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Mark 10:45

    For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

    it leads to

    • Matthew 20:28

      just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”

    • Philippians 2:5–8

      Let this mind be in you which was also in Christ Jesus:

    • 2 Corinthians 8:9

      For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.

    • Titus 2:14

      He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.

    • John 13:14

      So if I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet.

  • Through

    Zechariah 9:11

    As for you, because of the blood of My covenant, I will release your prisoners from the waterless pit.

    it leads to

    • Matthew 26:28

      This is My blood of the covenant, which is poured out for many for the forgiveness of sins.

      Reached by 2 separate paths from here.

  • Through

    Exodus 24:8

    So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”

    it leads to

    • Hebrews 10:4–5

      because it is impossible for the blood of bulls and goats to take away sins.

    • Exodus 24:6

      Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar.

Where this verse is studied

About Mark

The Judas Kiss — Gustave Doré (engraving), public domain
The Judas Kiss — Gustave Doré (engraving), public domain

This page draws on Ambrose of Milan, On the Mysteries 1; J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748) and John Wesley, Explanatory Notes upon the New Testament.