1Cor 11:23-26 | Barnes | STEP | Verse 23. For , etc. In order most effectually to check the evils which existed, and to bring them to a proper mode of observing the Lord's Supper, the apostle proceeds to state distinctly and particularly its design. They had mistaken its nature. They supposed it might be a common festival. They had made it the occasion of great disorder. He therefore adverts to the solemn circumstances in which it was instituted; the particular object which it had in view--the commemoration of the death of the Redeemer; and the purpose which it was designed to subserve--which was not that of a festival, but to keep before the church and the world a constant remembrance of the Lord Jesus, until he should again return, . By this means the apostle evidently hoped to recall them from their irregularities, and to bring them to a just mode of celebrating this holy ordinance. He did not, therefore, denounce them even for their irregularity and gross disorder; he did not use harsh, violent, vituperative language; but he expected to reform the evil by a mild and tender statement of the truth, and by an appeal to their consciences as the followers of the Lord Jesus. I have received of the Lord . This cannot refer to tradition, or mean that it had been communicated to him through the medium of the other apostles; but the whole spirit and scope of the passage seems to mean, that he had derived the knowledge of the institution of the Lord's Supper directly from the Lord himself. This might have been when on the road to Damascus, though that does not seem probable, or it may have been among the numerous revelations which at various times had been made to him. Comp. . The reason why he here says that he had received it directly from the Lord is, doubtless, that he might show them that it was of Divine authority. "The institution to which I refer is what I myself received an account of from personal and direct communication with the Lord Jesus himself, who appointed it . It is not, therefore, of human authority. It is not of my devising, but is of Divine warrant, and is holy in its nature, and is to be observed in the exact manner prescribed by the Lord himself." That which also I delivered , etc. Paul founded the church at Corinth; and of course he first instituted the observance of the Lord's Supper there. The same night in which he was betrayed . By Judas. See . Paul seems to have mentioned the fact that it was on the very night on which he was betrayed, in order to throw around it the idea of greater solemnity. He wished evidently to bring before their minds the deeply affecting circumstances of his death; and thus to show them the utter impropriety of their celebrating the ordinance with riot and disorder. The idea is, that in order to celebrate it in a proper manner, it was needful to throw themselves as much as possible into the very circumstances in which it was instituted ; and one of these circumstances most fitted to affect the mind deeply, was the fact that he was betrayed by a professed friend and follower. It is also a circumstance the memory of which is eminently fitted to prepare the mind for a proper celebration of the ordinance now, Took bread . Evidently the bread which was used at the celebration of the paschal supper. He took the bread which happened to be before him--such as was commonly used. It was not a wafer, such as the papists now use; but was the ordinary bread which was eaten on such occasions. . (a) "I have received" (b) "the Lord Jesus" (*) "bread" "loaf"

1 Corinthians 11:23-26

Verse 23. For, etc. In order most effectually to check the evils which existed, and to bring them to a proper mode of observing the Lord's Supper, the apostle proceeds to state distinctly and particularly its design. They had mistaken its nature. They supposed it might be a common festival. They had made it the occasion of great disorder. He therefore adverts to the solemn circumstances in which it was instituted; the particular object which it had in view--the commemoration of the death of the Redeemer; and the purpose which it was designed to subserve--which was not that of a festival, but to keep before the church and the world a constant remembrance of the Lord Jesus, until he should again return, 1Cor 11:26. By this means the apostle evidently hoped to recall them from their irregularities, and to bring them to a just mode of celebrating this holy ordinance. He did not, therefore, denounce them even for their irregularity and gross disorder; he did not use harsh, violent, vituperative language; but he expected to reform the evil by a mild and tender statement of the truth, and by an appeal to their consciences as the followers of the Lord Jesus.

I have received of the Lord. This cannot refer to tradition, or mean that it had been communicated to him through the medium of the other apostles; but the whole spirit and scope of the passage seems to mean, that he had derived the knowledge of the institution of the Lord's Supper directly from the Lord himself. This might have been when on the road to Damascus, though that does not seem probable, or it may have been among the numerous revelations which at various times had been made to him. Comp. 2Cor 12:7. The reason why he here says that he had received it directly from the Lord is, doubtless, that he might show them that it was of Divine authority. "The institution to which I refer is what I myself received an account of from personal and direct communication with the Lord Jesus himself, who appointed it. It is not, therefore, of human authority. It is not of my devising, but is of Divine warrant, and is holy in its nature, and is to be observed in the exact manner prescribed by the Lord himself."

That which also I delivered, etc. Paul founded the church at Corinth; and of course he first instituted the observance of the Lord's Supper there.

The same night in which he was betrayed. By Judas. See Mt 26:23-25, 48-50. Paul seems to have mentioned the fact that it was on the very night on which he was betrayed, in order to throw around it the idea of greater solemnity. He wished evidently to bring before their minds the deeply affecting circumstances of his death; and thus to show them the utter impropriety of their celebrating the ordinance with riot and disorder. The idea is, that in order to celebrate it in a proper manner, it was needful to throw themselves as much as possible into the very circumstances in which it was instituted; and one of these circumstances most fitted to affect the mind deeply, was the fact that he was betrayed by a professed friend and follower. It is also a circumstance the memory of which is eminently fitted to prepare the mind for a proper celebration of the ordinance now,

Took bread. Evidently the bread which was used at the celebration of the paschal supper. He took the bread which happened to be before him--such as was commonly used. It was not a wafer, such as the papists now use; but was the ordinary bread which was eaten on such occasions. Mt 26:26.

(a) "I have received" 1Cor 15:3 (b) "the Lord Jesus" Mt 26:26 (*) "bread" "loaf" Verse 24. And when he had given thanks. Mt 26:26. Matthew reads it, "and blessed it." The words here used are, however, substantially the same as there; and this fact shows that, since this was communicated to Paul directly by the Saviour, and in a manner distinct from that by which Matthew learned the mode of the institution, the Saviour designed that the exact form of the words should be used in its observance, and should thus be constantly borne in mind by his people.

Take, eat, etc. Mt 26:26.

(2) "do in" "for a" Verse 25. After the same manner. In like manner; likewise. With the same circumstances, and ceremonies, and designs. The purpose was the same.

When he had supped. That is, all this occurred after the observance of the usual paschal supper. It could not, therefore, be a part of it, nor could it have been designed to be a festival or feast merely. The apostle introduces this evidently in order to show them that it could not be, as they seemed to have supposed, an occasion of feasting. It was after the supper, and was therefore to be observed in a distinct manner.

Saying, This cup, etc. Mt 26:27,28.

Is the new testament. The new covenant which God is about to establish with men. The word "testament" with us properly denotes a will--an instrument by which a man disposes of his property after his death. This is also the proper classic meaning of the Greek word here used, διαθηκη, (diatheke.) But this is evidently not the sense in which the word is designed to be used in the New Testament. The idea of a will or testament, strictly so called, is not that which the sacred writers intend to convey by the word. The idea is evidently that of a compact, agreement, COVENANT, to which there is so frequent reference in the Old Testament, and which is expressed by the word --Berith--a compact, a covenant. Of that word the proper translation in Greek would have been συνθηκη, a covenant, agreement. But it is remarkable that that word never is used by the Seventy to denote the covenant made between God and man. That translation uniformly employs for this purpose the word διαθηκη--a will, or a testament--as a translation of the Hebrew word, where there is a reference to the covenant which God is represented as making with men. The word συνθηκη is used by them but three times, Isa 28:15, 30:1, Dan 11:6, and in neither instance with any reference to the covenant which God is represented as making with man. The word διαθηκη, as the translation of --Berith--occurs more than two hundred times. (See Trommius' Concord.) Now this must have evidently been of design. What the reason was which induced them to adopt this can only be conjectured. It may have been that, as the translation was to be seen by the Gentiles as well as by the Jews, (if it were not expressly made, as has been affirmed by Josephus and others, for the use of Ptolemy,) they were unwilling to represent the eternal and infinite JEHOVAH as entering into a compact, an agreement, with his creature man. They therefore adopted a word which would represent him as expressing his will to them in a book of revelation. The version by the Seventy was evidently in use by the apostles, and by the Jews everywhere. The writers of the New Testament, therefore, adopted the word as they found it; and spoke of the new dispensation as a new testament which God made with man. The meaning is, that this was the new compact or covenant which God was to make with man in contradistinction from that made through Moses.

In my blood. Through my blood; that is, this new compact is to be sealed with my blood, in allusion to the ancient custom of sealing an agreement by a sacrifice. Mt 26:28.

This do ye. Partake of this bread and wine; that is, celebrate this ordinance.

As oft as ye drink it. Not prescribing any time; and not even specifying the frequency with which it was to be done; but leaving it to themselves to determine how often they would partake of it. The time of the passover had been fixed by positive statute; the more mild and gentle system of Christianity left it to the followers of the Redeemer themselves to determine how often they would celebrate his death. It was commanded them to do it; it was presumed that their love to him would be so strong as to secure a frequent observance; it was permitted to them, as in prayer, to celebrate it on any occasion of affliction, trial, or deep interest, when they would feel their need of it, and when they would suppose that its observance would be for the edification of the church.

In remembrance of me. This expresses the whole design of the ordinance. It is a simple memorial, or remembrancer, designed to recall, in a striking and impressive manner, the memory of the Redeemer. It does this by a tender appeal to the senses--by the exhibition of the broken bread, and by the wine. The Saviour knew how prone men would be to forget him; and he therefore appointed this ordinance as a means by which his memory should be kept up in the world. The ordinance is rightly observed when it recalls the memory of the Saviour; and when its observance is the means of producing a deep, and lively, and vivid impression on the mind, of his death for sin. This expression, at the institution of the Supper, is used by Luke, (Lk 22:19;) though it does not occur in Matthew, Mark, or John. Verse 26. For as often. Whenever you do this.

Ye eat this bread. This is a direct and positive refutation of the doctrine of the papists, that the bread is changed into the real body of the Lord Jesus. Here it is expressly called bread--bread still--bread after the consecration. Before the Saviour instituted the ordinance he took "bread"--it was bread then; it was "bread" which he "blessed" and "brake;" and it was bread when it was given to them; and it was bread when Paul here says they ate. How, then, can it be pretended that it is anything else but bread? And what an amazing and astonishing absurdity it is to believe that that bread is changed into the flesh and blood of Jesus Christ!

Ye do shew the Lord's death. You set forth or exhibit, in an impressive manner, the fact that he was put to death; you exhibit the emblems of his broken body and shed blood, and your belief of the fact that he died. This shows that the ordinance was to be so far public as to be a proper showing forth of their belief in the death of the Saviour. It should be public. It is one mode of professing attachment to the Redeemer; and its public observance often has a most impressive effect on those who witness its observance.

Till he come. Till he return to judge the world. This demonstrates

(1.) that it was the steady belief of the primitive church that the Lord Jesus would return to judge the world; and

(2.) that it was designed that this ordinance should be perpetuated, and observed to the end of time. In every generation, therefore, and in every place where there are Christians, it is to be observed, until the Son of God shall return; and the necessity of its observance shall cease only when the whole body of the redeemed shall be permitted to see their Lord, and there shall be no need of those emblems to remind them of him, for all shall see him as he is.

(1) "ye do shew" "shew ye"