Gen 9:12-13, 17:11, Mat 26:28, Rom 4:11 | Barnes

Genesis 9:12-13

Genesis 17:11

Matthew 26:28

Verse 28. For this is my blood. This represents my blood: as the bread did his body. Luke and Paul vary the expression, adding what Matthew and Mark have omitted. "This cup is the new testament in my blood." By this cup, he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, "This--wine represents my blood about to be shed." The phrase, "new testament," should have been rendered new covenant, referring to the covenant or compact that God was about to make with men through a Redeemer. The old covenant was that which was made with the Jews by the sprinkled of the blood of sacrifices. See Ex 24:8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you, etc. In allusion to that, Jesus says, this cup is the NEW covenant in my blood; that is, ratified, or sealed and sanctioned by my blood. Anciently, covenants or contracts were ratified by slaying an animal; by the shedding of its blood; imprecating similar vengeance if either party failed in the compact. So Jesus says the covenant which God is about to form with men, the new covenant, or the gospel economy, is sealed or ratified with his blood.

Which is shed for many for the remission of sins. In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions. That blood is efficacious for the pardon of sin:

(1.) Because it is the life of Jesus; the blood being used by the sacred writers as representing life itself, or as containing the elements of life, Gen 9:4, Lev 17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says his blood was shed for many, it is the same as saying that his life was given for many. Rom 3:25.

(2.) His life was given for sinners, or he died in the place of sinners, as their substitute. By his death on the cross, the death or punishment due to them in hell may be removed, and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. The interests of justice, the honour and stability of his government, would be as secure in saving them in this manner, as if the suffering were inflicted on them personally in hell. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin: since, according to his view, and therefore according to truth, nothing else would show its evil nature, but the awful sufferings of his own Son. That he died in the stead or place of sinners, is abundantly clear from the following passages of Scripture: Jn 1:29, Ep 5:2, Heb 7:27, 1Jn 2:2, 4:10; Isa 53:10, Rom 8:32, 2Cor 5:15.

Romans 4:11

Verse 11. And he received the sign, etc. A sign is that by which anything is shown or represented. And circumcision thus showed that there was a covenant between Abraham and God, Gen 17:1-10. It became the public mark or token of the relation which he sus- tained to God.

A seal. Jn 3:33. A seal is that mark of wax or other substance, which is attached to an instrument of writing, as a deed, etc., to confirm, ratify it, or to make it binding. Sometimes instruments were sealed, or made authentic by stamping on them some word, letter, or device, which had been engraved on silver, or on precious stones. The seal or stamp was often worn as an ornament on the finger. Est 8:8, Gen 41:42, 38:18, Ex 28:11,36, 39. To affix the seal, whether of wax or otherwise, was to confirm a contract or engagement. In allusion to this, circumcision is called a seal of the covenant which God had made with Abraham. That is, he appointed this as a public attestation to the fact that he had previously approved of Abraham, and had made important promises to him.

Which he had yet being circumcised, he believed, (Gen 15:6) was accepted, or justified; was admitted to the favour of God, and favoured with clear and remarkable promises, (Gen 15:18-21; 17:1-9) before he was circumcised. Circumcision, therefore, could have contributed neither to his justification, nor to the promise made to him by God.

That he might be the father, etc. All this was done that Abraham might be held up as an example, or a model, of the very doctrine which the apostle was defending. The word father here is used evidently in a spiritual sense, as denoting that he was the ancestor of all true believers; that he was their model and example. They are regarded as his children because they are possessed of his spirit; are justified in the same way, and are imitators of his example. Mt 1:1. In this sense the expression occurs in Lk 19:9, Jn 8:33, Gal 3:7,29.

Though they be not circumcised. This was stated fix opposition to the opinion of the Jews, that all ought to be circumcised. As the apostle had shown that Abraham enjoyed the favour of God previous to his being circumcised, that is, without circumcision, so it followed that others might on the same principle also. This instance settles the point; and there is nothing which a Jew can reply to this.

That righteousness, etc. That is, in the same way, by faith without works: that they might be accepted, and treated as righteous.

(n) "he received" Gen 17:10,11 (o) "father of all them that believe" Lk 19:9