Every Bible student knows that the words of institution are not quoted in precisely the same manner by all the sacred writers. Modern exegetes have therefore gone to much trouble to ascertain the original words (ipsissima verba) which Christ employed when He instituted the holy Sacrament. However, Cremer rightly says (RE.^3 I, 35): "Which the ipsissima verba are cannot be determined." Yet from the different accounts we must not conclude that the Bible is not verbally inspired (cp. Kahnis, Dogmatik,^7 I, 666 ff.), but rather that "Christ at the institution of the Sacrament did not repeat the words in the same stereotyped form" (Noesgen), so that all the holy writers quote them correctly, though they cite them in various ways.
After all, however, there is no actual difference between the various accounts with respect to the doctrine that is taught in the words of institution. The words concerning the bread unanimously affirm the same truth: "This is My body," Matt. 26, 26; Mark 14, 22; Luke 22, 19; 1 Cor. 11, 24. The words concerning the cup show a greater variation, though they also affirm one and the same doctrine. Matthew and Mark directly denote the blood as the sacramental gift (Matt. 26, 28 : "This is My blood of the new testament, which is shed for many for the remission of sins"; Mark 14, 24: "This is My blood of the new testament, which is shed for many"). On the other hand, the words of Luke and St. Paul designate directly the object (finis) of the Holy Supper as a means of grace, namely, the "new testament," or "remission of sins" (Luke 22, 20: "This cup is the new testament in My blood, which is shed for you"; 1 Cor. 11, 25: "This cup is the new testament in My blood").
That the new testament (New Covenant) is essentially God's gracious remission of sins is clear from direct Scripture-passages (cp. Jer. 31, 31-34 with Rom. 11, 27: "This is My covenant unto them when I shall take away their sins"; also with Heb. 8, 8-12; 10, 16. 17). The old testament was the covenant of the Law, which imputed sin and pronounced damnation (2 Cor. 3, 9: "the ministration of condemnation"); but the new testament is the covenant of the Gospel, which forgives sin and announces salvation through the blood of Christ (2 Cor. 3, 9: "the ministration of righteousness"). "Righteousness" here denotes the iustitia imputata, or the forgiveness of sins for Christ's sake; for it stands in contrast to "ccondemnation." Luther writes regarding this point St. L., XX, 278 ff.: "What else is the new testament than the forgiveness of sins, secured for us by Christ and offered to us in the Sacrament?"
The words "in My blood" (Luke, St. Paul) show the reason why the cup is the new testament, or the forgiveness of sins; for the cup is the new testament on account of the blood of Christ which is offered in it (Luther: "meines Blutes halben"; Chemnitz: propter sanguinem meum; Meyer: "vermoege meines Blutes").
If the objection is raised that in the statement "This cup is the new testament by virtue of My blood" the verb "is" must be taken in the sense of "signify," we refer the reader to such passages as John 11, 25: "I am the Resurrection and the Life," and 6, 63: "My words are spirit, and they are life." According to the first passage, Christ does not merely signify, but actually is, the Resurrection and the Life, inasmuch as these heavenly gifts are found in Him and are offered to us by Him. According to the second passage the words of Christ do not merely signify spirit and life,. but actually are spirit and life, because these heavenly gifts are contained in them and are offered to us by them. In the same· way the cup does not merely signify the new testament, but actually is the new testament, or the forgiveness of sins; for with the shed blood of Christ which is therein contained it truly offers the forgiveness which our Savior secured for us by His death on the cross. Cp. Christl. Dogmatik, III, 410 ff.
This is the clear doctrine which Scripture inculcates in the words of institution and which accordingly the Lutheran Church teaches and confesses without any regard for the objections of man's doubting reason on this point. According to the Lutheran doctrine the words of institution, no matter how they are quoted,. all express the same sublime truth, namely, that in, with, and under the bread and wine, as by true vehicula et media collativa, the communicant receives Christ's true body and blood for the gracious remission of his sins (ad veniam peccatorum impetrandam).