the Week of Proper 28 / Ordinary 33
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1 Corinthians 11:24
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Concordances:
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- ChipContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
eat: 1 Corinthians 5:7, 1 Corinthians 5:8, Psalms 22:26, Psalms 22:29, Proverbs 9:5, Song of Solomon 5:1, Isaiah 25:6, Isaiah 55:1-3, John 6:53-58
this: 1 Corinthians 11:27, 1 Corinthians 11:28, 1 Corinthians 10:3, 1 Corinthians 10:4, 1 Corinthians 10:16, 1 Corinthians 10:17
in remembrance: or, for a remembrance, Exodus 12:14, Joshua 4:7, Psalms 111:4, Song of Solomon 1:4, Isaiah 26:8, Matthew 26:13
Reciprocal: Genesis 40:18 - General Exodus 13:3 - Remember Exodus 29:33 - eat those Numbers 10:10 - a memorial Deuteronomy 16:3 - mayest Psalms 78:7 - not forget Psalms 105:5 - Remember Matthew 14:19 - he blessed Luke 9:16 - he blessed Luke 22:19 - this do John 6:48 - General 1 Corinthians 11:29 - not 1 Corinthians 14:16 - Amen
Cross-References
And Joshua said to all the people, "Thus says the Lord , the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods.
And Joshua said to all the people, This is what Yahweh, the God of Israel, says, Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods.
Joshua said to the people, "This is what the Lord , the God of Israel, says: Long ago your ancestors, including Terah, the father of Abraham and Nahor, lived beyond the Euphrates River, and they worshiped other gods.
And Joshua said unto all the people, Thus saith the LORD, the God of Israel, Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods.
Then Joshua said to all the people, "Here's what the Lord , the God of Israel, says to you: ‘A long time ago your ancestors lived on the other side of the Euphrates River. Terah, the father of Abraham and Nahor, worshiped other gods.
Joshua told all the people, "Here is what the Lord God of Israel says: ‘In the distant past your ancestors lived beyond the Euphrates River, including Terah the father of Abraham and Nahor. They worshiped other gods,
And Joshua said to all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, [even] Terah, the father of Abraham, and the father of Nahor: and they served other gods.
Joshua said to all the people, Thus says Yahweh, the God of Israel, Your fathers lived of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods.
Joshua said to all the people, "This is what the LORD, the God of Israel, says, 'Your fathers, including Terah, the father of Abraham and the father of Nahor, lived beyond the [Euphrates] River in ancient times; and they served other gods.
And he spak thus to the puple, The Lord God of Israel seith these thingis, Youre fadris dwelliden at the bigynnyng biyende the flood Eufrates, Thare, the fadir of Abraham, and Nachor, and thei serueden alien goddis.
Gill's Notes on the Bible
And when he had given thanks,.... So Luke 22:19, but Matthew 26:26 and Mark 14:22 say "he blessed"; not the bread, but his Father; for to bless and give thanks is one and the same thing with the Jews; so we often read of their blessing for the fruits of the earth, for wine and bread; concerning which they have these rules r,
"he that blesseth for the wine, before food, frees the wine that is after food; he that blesseth for the dessert before food, frees the dessert after food; ברך על הפת, "he that blesseth for the bread", frees the dessert, for the dessert does not free the bread;''
or excuse from a blessing for that again;
"if they sit at eating, everyone blesses for himself; if they lie (upon couches) אחד מברך לכלם, "one blesses for them all"; when wine is brought to them whilst they are eating, everyone blesses for himself: if after food, "one blesses for them all";''
our Lord conformed to these rules, he blessed and gave thanks for the bread separately, and he afterwards blessed, or gave thanks for the wine; and as he and his disciples lay at table, he blessed and gave thanks for them all; for this is not to be understood of any consecration of the bread by a certain form of words, changing its nature and property, and converting it into the body of Christ; but either of asking a blessing of his Father upon it, that whilst his disciples were caring of it, their faith might be led to him, the bread of life, and to his broken body, and spiritually feed and live on him, and receive spiritual nourishment from him; or else of giving thanks to his Father for what was signified by it, for the true bread he gave unto his people, meaning himself; and for that great love he showed in the gift and mission of him; and for the great work of redemption, and all the benefits of it he had sent him to procure, and which were just on finishing; and for all the might, strength, and assistance, he gave to him as man and Mediator, in completing the business of salvation for his people; which was the joy set before him, and which filled his heart with pleasure and thankfulness; both these senses may be joined together, and may direct us as to the matter of blessing and giving thanks at the supper; for no form of words is pointed out to us; what were the express words our Lord used we know not:
he brake it; as a symbol of his body being wounded, bruised, and broken, through buffetings, scourgings, platting of a crown of thorns, which was put upon his head, and piercing his hands and feet with nails, and his side with a spear; for which reason the right of breaking the bread in this ordinance ought literally and strictly to be observed: Christ himself took the bread and brake it, denoting his willingness to lay down his life, to suffer and die in the room of his people; and this action of breaking the bread was used in order to be distributed, and that everyone might partake, as all the Israelites did at the passover, and not as these Corinthians at their ante-suppers, when one was full and another hungry; but Christ broke the bread, that everyone might have a part, as every believer may and ought, who may eat of this bread, and drink of the wine, and feed by faith on Christ, and take every blessing procured by him to themselves:
and said, take, eat; that is, to his disciples, to whom he gave the bread, when he had took and given thanks and brake it, bidding them take it; receive it into their hands, as an emblem of their receiving him, and the blessings of his grace in a spiritual sense, by the hand of faith; and eat the bread put into their hands, as a symbol of their eating and living by faith on Christ as crucified, as having loved them, and given himself for them;
this is my body; in opposition to, and distinction from,
גופו של פסח, "the body of the passover", as the lamb was called s; meaning not his mystical body the church, of which he is head, though this is one bread, and one body, 1 Corinthians 10:17 but his natural body, and that not properly, as if the bread was really changed into it; for the bread in the supper, after the blessing over it, and thanks given for it, retains its same nature, properties, form, and figure, only is set apart for the use of commemorating the broken body of Christ; and therefore this phrase is to be understood in a figurative sense, that it was a sign and seal of his body; it being broken into pieces represented his wounds, bruises, sufferings, and death; just in such sense as the rock is said to be Christ, in 1 Corinthians 10:4 not that that was really Christ, but was a type and sign of him: which is
broken for you; for though a bone of him was not broken, but inasmuch as his skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spear; and body and soul were torn asunder, or divided from each other by death; and death in Scripture is expressed by שבר, "breaking"; see Jeremiah 19:11 his body might be truly said to be broken, and that for his people; not merely to confirm his doctrine, or set an example of patience, or only for their good; but in their room and stead, as their surety and substitute:
this do in remembrance of me; signifying that it was not a passover commemoration, or a remembrance of the Israelites going out of Egypt; which because done in the night, as that was, and following upon the passover, the judaizing Christians among the Corinthians took it to be in remembrance of that; having imbibed that notion which the Jews then had, and still retain, that their deliverance from Egypt will be remembered in the days of the Messiah t;
"Nyrykzm, "they commemorate" the going out of Egypt in the nights; says R. Eleazer ben Azariah, lo, I am about seventy years of age, and I never was worthy to say, that the going out of Egypt was recited in nights, till Ben Zoma expounded what is said, Deuteronomy 16:3 "that thou mayest remember the day when thou camest forth out of the land of Egypt; all the days of thy life; days of thy life", mean days; "all the days of thy life", nights; but the wise men say, "the days of thy life"; mean this world, and "all the days of thy life" include the days of the Messiah:''
now the apostle mentions these words of our Lord, to show that the design of the institution of this ordinance of the supper was not in commemoration of the deliverance of the Jews out of Egypt; but it was in remembrance of himself, of what he did and suffered on the behalf of his people: particularly the eating of the bread was intended to bring to remembrance how the body of Christ was wounded, bruised, and broken for them; how he bore their sins in his own body on the tree, and suffered, and made satisfaction for them; and which was spiritual food for their faith when they reflected on it, and could not fail of bringing to their remembrance the love of Christ in all, when this was the case.
r Misn. Beracot, c. 6. sect. 5, 6. s Misn. Pesachim, c. 10. sect. 3. t Misn. Beracot, c. 1. sect. 5.
Barnes' Notes on the Bible
And when he had given thanks - See the note on Matthew 26:26. Matthew reads it, “and blessed it.” The words used here 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 ... - See the note on Matthew 26:26.
Clarke's Notes on the Bible
Verse 24. This do in remembrance of me. — The papists believe the apostles were not ordained priests before these words. Si quis dixerit, illis verbis, hoc facite in meam commemorationem, Christum non instituisse apostolos sacerdotes, anathema sit: "If any one shall say that in these words, 'This do in remembrance of me,' Christ did not ordain his apostles priests, let him be accursed." Conc. Trid. Sess. 22. Conc. 2. And he that does believe such an absurdity, on such a ground, is contemptible.
