Matthew 26:27Meaning & Commentary from the Church Fathers

Whereas Adam, in his disobedience, did not offer thanks while partaking of the fruit, "the Lord blessed and broke it" (Matthew 26:26). The bread entered and erased the condemnation tied to the lust of Adam's transgression. Additionally, the three days can be interpreted as the span from His descent to His ascent, encompassing Friday, Saturday, and Sunday. Since Adam faced death due to sin, it was fitting for Him who removed sin to abolish death. Yet, as it was declared to Adam, "In the day that thou eatest, thou shalt die by death" (Genesis 2:17) — though he did not perish on that day, he incurred the sentence of death, resulting in his nakedness and loss of glory, and leading him to experience death and fear (Genesis 3:6-7). In the same vein, we, too, have received life through Christ; we have consumed His body in place of the tree’s fruit, and His sacrament has replaced the paradise of desire. Through His righteous blood, our transgressions are cleansed, and in the hope of the resurrection, we anticipate the promises to come, living now by His life, which serves as our guarantee.

He then read from the book of the covenant to the people, who responded, "All that the Lord has spoken, we will willingly obey." Subsequently, Moses took the blood and sprinkled it on the people, declaring, "This is the blood of the covenant, which the Lord has made with you concerning all these words." The blood served as the sign of the covenant, symbolizing both the witness and assurance of God's agreement with His people.

olically, not figuratively, or merely by means of an abundance of grace, as seen in other sacraments; nor is it through a single instance, as some Fathers associate with Baptism, or by the permeation of bread, as the followers of Luther misleadingly explain. Instead, He is present truly and really, such that when the bread and wine are consecrated, the bread is transformed, transubstantiated, and transfigured into the genuine body of the Lord, who was born in Bethlehem of the Virgin Mary, baptized in the Jordan, suffered, was buried, rose again, ascended, sits at the right hand of God the Father, and will come again in glory; and the wine is transubstantiated into the authentic blood of the Lord, which was poured out during His crucifixion for the life of the world. We further believe that after the consecration, what remains is no longer ordinary bread and wine, but the true body and blood of the Lord, present under the appearances of bread and wine. We also believe that the pure body and blood of the Lord are received by all who partake in communion, whether righteous or unrighteous. For the faithful and worthy, it grants forgiveness and eternal life; however, for those who are unworthy, it leads to condemnation and eternal punishment. We affirm that although the body and blood may appear separate, this division only occurs in the context of communion with the bread and wine, which can be seen and touched; yet in essence, they remain complete and undivided. The Universal Church teaches that "He who is broken and divided is broken and divided, but undivided, always whole and never consumed, sanctifying those who receive communion worthily." We also believe that in every fragment of the bread and wine offered, there is no separate part of the body and blood of the Lord, but rather the body of Christ remains whole and unified in all parts, with the Lord Jesus Christ present in His entirety, both with soul and divinity—the perfect God and perfect man. Hence, although there are many priesthoods worldwide, there remains only one body of Christ, who is truly present, one body and one blood within all individual communities of believers. This is not because the body of the Lord that resides in heaven descends onto the altars, but because the bread that is offered, made distinct in each church, becomes one and the same with the body in heaven upon consecration—For the Lord possesses one body, not many at various locations. Therefore, this sacrament, according to prevailing belief, is wondrous and is comprehended solely through faith, rather than through human reasoning, which is ultimately deemed vain and foolish regarding divine matters and is set aside by this holy sacrifice established for us. We also maintain that this body and blood of the Lord in the sacrament of the Eucharist should receive special reverence and worship; for just as we owe worship to our Lord Jesus Christ Himself, so too do we honor His body and blood. We further believe this is the true, atoning sacrifice, offered for all the faithful, both living and deceased, as articulated in the prayers of this sacrament, given to the Church by the Apostles according to our Lord’s instruction, "for the salvation of all." We believe that this sacrifice, both before consumption, immediately after consecration, and afterward, preserved in sacred vessels for the consolation of the dying, is indeed the true body of the Lord—undeniably distinct from His body, so that whether prior to use, post-consecration, or during and after use, it remains the authentic body of the Lord. We also affirm that the term "transubstantiation" does not adequately describe how the bread and wine are transformed into the body and blood of the Lord; this mystery is beyond human understanding and can only be grasped by God Himself; attempts to comprehend it often lead to folly. It is only shown that, after consecration, the bread and wine are truly changed into the body and blood of the Lord—not in a symbolic manner, not figuratively, not by an overflow of grace, nor by any infusion of the singular Divinity of the Only Begotten; nor is any accidental characteristic of the bread and wine altered into an accidental characteristic of the body and blood of Christ through change or mixture. Rather, as stated earlier, the bread is indeed the true body of the Lord, and the wine is the true blood of the Lord. We also believe that this Holy Eucharist sacrament is to be administered solely by a devout priest who has received the Priesthood from a legitimate bishop, as taught by the Eastern Church. This encapsulates the doctrine of the Universal Church regarding the Eucharist; it represents the true confession and ancient tradition which those seeking salvation must preserve intact, rejecting novel deceptions of heretics. The Church of Christ condemns and disregards those who distort this truth.

The actions performed by the Saviour over the bread and the cup are referred to by St. Luke and St. Paul as praise or thanksgiving, while St. Matthew and St. Mark describe them as blessing and praise. The early Church referred to this gathering as the Eucharist, a term that signifies thanksgiving. Church leaders describe the Supper of Christ as the Eucharistic feast, emphasizing that praise and gratitude towards the Lord are integral to the rite. This underscores that offering thanks to our heavenly Father for His wondrous deeds is essential to the new service instituted by Christ.

According to the Evangelist Luke, the Supper of Christ occurred after the traditional Paschal meal. He also explains the final act of the Passover before the institution of Christ’s Supper—the offering of the cup. Thus, interpretations by St. Matthew and St. Mark indicate that while the disciples were still dining on Easter evening, the Saviour conducted a special sacred act. With the advent of the new covenant, the Evangelists focus less on the original Passover and more on what is vital for the Christian faith. Therefore, the Supper of Christ should not be seen merely as a continuation of the old rite of Passover; rather, it marks a distinct new institution, crucial for the life of the Church.

The Saviour declared that the cup of the Eucharist represents the blood of the new covenant. This alludes to the historical and prophetic actions related to the covenant made at Sinai, where Moses declared, “This is the blood of the covenant” (Ex. 24:8). The blood of the new covenant signifies that the old covenant, which is fading away (2 Cor. 3:11), is now merely a remembrance of what once was, with its formative significance now fulfilled through the cleansing blood that absolves the sins of humanity. In place of the Passover lamb of the old covenant, which represented sacrifice, we have Christ’s own body, the true Lamb of God who takes away the sins of the world.

This new rite serves the Church throughout all ages. “Do this in remembrance of Me” is a clear directive from the Lord, reiterated by St. Luke. The Apostle Paul records the Lord's instruction concerning the Eucharist: to partake of the bread and the cup in remembrance of Him. Thus, it is clear that the actions Christ undertook at His impending death are to be replicated by His followers, forming a perpetual remembrance of the Redeemer.

The recurrence of His command emphasizes both its necessity and the faithful observance intended to strengthen belief in the Redeemer. It highlights that His Supper is more than a ritual, embodying a sacramental institution meant to endure within His Church until the end of time. The Apostle Paul reminds us that in participating in the Supper, we proclaim the Lord's death until His return (1 Cor. 11:26). This affirms that the Supper of Christ is to be commemorated everlastingly, signifying a perpetual link to His sacrifice.

The gracious invitation extends to all, as reflected in the words, “Receive, eat; drink from it all,” indicating that all are welcomed. Even Judas, despite his betrayal, was present at the Supper, illustrating the Lord's unwavering love. There is a profound lesson in Christ’s compassion, as He reached out to save even the unworthy from profound sin. His invitation encompasses all generations, regardless of status or age. However, children, due to their tender years, may not partake of the bread. Those who deny participation in the cup oppose the Lord's command and disregard His intention.

At the heart of the Supper lies its sacred mystery. When the Lord says, “Take, eat; this is My body; drink of it all, this is My blood,” He calls attention to the extraordinary nature of the gift. He affirms, “This is My body,” and “This is My blood,” making clear that while the elements may outwardly appear as bread and wine, they are, in truth, the true body and blood of Christ.

In St. Luke's account, the Lord identifies the cup as the new covenant in His blood, poured out for humanity. The cup thus signifies the blood of Christ, establishing the new covenant. The other Evangelists echo this sentiment, emphasizing the real presence of Christ's blood within the rite. Just as the food and blood under the old covenant carried deep meaning, in the new covenant, they are real, fulfilling the promises made.

The bread, promised before, is now explicitly offered as Christ's flesh—“the bread that I will give is My flesh” (John 6:51). This essential food offers spiritual nourishment, vital for the believer's eternal life, enabling Union with the Lord. The miraculous sustenance offered at the Supper is indeed the body and blood of the Lord, with the capability to nourish spiritual life.

Apostle Paul warns that approaching this Supper unworthily incurs responsibility for the body and blood of the Lord (1 Cor. 11:27). He illustrates that neglecting this precious offering is akin to rejecting its divine significance. Additionally, he asserts that the cup of blessing is a communion with Christ’s blood, and the bread a communion with His body, reinforcing the truth that we partake of the actual body and blood of our Lord, not mere symbols.

We should have no doubt regarding the real presence of Christ’s body and blood in the Supper. Is it beyond the capability of the almighty Son of God to transform the bread and wine into His body and blood? He possesses the fullness of the Godhead and has performed wondrous miracles. Affirming His infinite power, the Son of God, having loved His disciples, bestowed upon them a miraculous sign of His might to endure through the ages—an enduring Supper where the faithful commune with the heavenly power of His love, finding peace, strength, comfort, and protection.

May we revere His infinite love and express our gratitude. Amen.

In contrast, the Orthodox Church remains true to the Lord's words by offering the Holy Chalice even to infants, ensuring that everyone may partake, even those who lack the strength to drink unaided. It is particularly noteworthy that the Lord, at the initial presentation of the Holy Cup, simultaneously denounced the removal of it from the congregation, a later development that deviated from His intention. I find myself marveling at either the profound wisdom of God’s word or the arrogance of human intellect that stands in opposition to the clear directive of God. The Lord recognizes that self-righteousness may seek to deny the life-giving cup to the least of His brethren. Therefore, He establishes a firm command: drink from it, all of you. Yet, this deceitful reasoning persists, asserting that not everyone should partake from the cup. Let us praise God, dear friends, that we belong to the Orthodox Church, which does not subscribe to such misguided wisdom but faithfully adheres to Christ’s command by offering the Holy Chalice to all: drink from it, all of you. While I am heartened by the commitment of our beloved mother, the holy Church, to uphold the righteous word of her Lord, I feel a growing concern for how many of the Church’s children engage with the Lord’s instruction. The Last Supper is the same here as in the Upper Room of Sion; the same Lord establishes it anew; you hear His words through the voice of the minister: drink from it, all of you. Shortly thereafter, the holy doors are opened, and the minister of the sacrament invites you to fulfill Christ’s command: drink from it, all of you. He beckons you: come with reverence and faith. But do you all come? O longsuffering Lord! Often, not a single one. Do not be overly troubled; I do not cast blame, for I understand that this arises not from arrogance but from a lack of confidence in faith; you adhere to the customs passed down through generations. Nevertheless, be objective; measure your tradition against Christ’s commandment. You cannot help but acknowledge that the tradition could align more closely with the commandment and that you could embrace the word of Christ more actively. In the early days of Christianity, attending church on Sundays and feast days, and partaking in the Holy Mysteries were integral duties for believers; indeed, there are Church regulations that reprimand those who attend without receiving holy communion. This presents a practice evidently superior to the current approach! Concerning those who do not partake of the Lord’s Meal at least once per year or are entirely disconnected from it, their judgment is spoken of in the Gospel: 'Unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves' (John 6:53). We should not overlook the common defense used by those who infrequently attend the Holy Mysteries: we are not worthy; we are not prepared. This sentiment sometimes genuinely stems from humility and may not hinder the union of these souls with Christ, just as Peter's humble acknowledgment of his sinfulness did not. However, we must vigilantly guard against allowing our indifference in faith and neglect in reforming our lives to hide behind the facade of humility. If you believe yourself unprepared, do not be indolent; instead, prepare yourself. None are truly worthy of communion with the Most Holy, since no one is without sin; yet, like all others, you have the opportunity to believe, repent, amend your life, be forgiven, and trust in the grace of the Savior and Redeemer. You claim unworthiness: in this, you wrongly assume another’s role; it is the responsibility of the minister of the sacrament, not the communicant, to determine your worthiness. Agreeing that you may be unworthy is one thing; but what follows? Will you choose to remain unworthy? If you neglect to prepare yourself for communion with Christ in this life, do you not risk remaining unworthy in the life to come? Should you fear your unworthiness and wish to overcome it, will distancing yourself from Christ, His grace, power, and life rid you of it? Is it not wiser to address your unworthiness as best you can, turning to Christ in the sacrament to receive His strength and aid for ongoing improvement and compliance with God’s will?

The Blood of the Old Covenant was shed for the deliverance of the firstborn (the firstborn of Israel, saved from the angel of death), whereas this Blood is poured out to forgive the sins of the entire world, serving as a propitiatory sacrifice for humanity’s transgressions. He continued, just as Moses instructed, "Keep all My commandments all the days" (Deuteronomy 5:29), so too does Christ say, "in My remembrance" until I return again (St. John Chrysostom). This testament, due to the profound significance and emotional weight of what was entrusted, became deeply engrained in the memories of the disciples and was swiftly disseminated throughout the early Christian community. As recorded in the Acts of the Holy Apostles, the celebration of the Eucharist in honor of the beloved Savior was the foremost duty of every Christian gathering. The Apostle Paul, despite not being one of the twelve and thus not present at the Last Supper, in one of his letters, divinely inspired, articulates a comprehensive teaching on the sacramental Body and Blood of the Lord and confidently affirms the reality of this Sacrament until the day of the Lord's return (Innocent, Archbishop of Kherson).

St. Philaret of Moscow reminds us to heed the Lord's founding words regarding the sacred cup: "drink from it all." It is crucial that we pay careful attention to the small yet significant word: all, as there is hidden light and wisdom within every aspect of divine scripture. The Lord did not instruct regarding the sacramental bread, "take, eat all of it," and rightly so, since infants and some others cannot partake. However, concerning the holy cup, He commanded, "drink from it all," removing all exceptions for those who are united in faith within the Church. Observe how those who restrict infants and young children from the Holy Mysteries until a certain age stray from the precise commandment of the Lord. In contrast, the Orthodox Church faithfully adheres to Christ’s words by offering the holy cup even to infants, allowing all to partake, including those who possess only the ability to drink, without the strength to eat. It is particularly noteworthy that when the holy cup was first given, the Lord simultaneously denounced its withholding from the faithful, an alteration that arose in later times. What is more astonishing: the profound wisdom of God’s word or the audacity of human reasoning against it? The Lord foresaw that those with their own will would attempt to deny even the least of His brethren the cup of life; thus, He established a firm barrier against such arrogance with the definitive command: "Drink from it all." Yet, the deception persists; it declares some must not partake, asserting that common people should not receive communion from the cup. Let us give thanks, dear brothers and sisters, that we are part of the Orthodox Church, which does not conform to this arbitrary wisdom, but in faithful obedience to the word of Christ, offers the holy cup to all of us: "Drink from it all."

However, now, without seeking clarification, they embraced what was offered with profound faith, accepting without question how bread and wine, while retaining their visible forms and taste, could be transformed into the Body and Blood of Christ. Christ declared, “This is My Body and this is My Blood,” and that statement alone was sufficient for them to believe in the reality of a sacrament that transcended human understanding. This sacrament, known as the Eucharist, which translates to thanksgiving in Greek, has always served, and continues to serve, as a commemoration of the redemptive sacrifice that Jesus Christ made for the sins of humanity. The Book of Acts and the letters of the Apostle Paul provide numerous references suggesting that every gathering of early Christians included the participation in the Body and Blood of Christ in the form of bread and wine. During the initial centuries of Christianity, all who attended church on Sundays and feast days regularly partook in the Holy Mysteries.