the Week of Proper 28 / Ordinary 33
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1 Corinthians 11:25
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Concordances:
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- CondensedContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
This: 1 Corinthians 11:27, 1 Corinthians 11:28
the new: Luke 22:20, 2 Corinthians 3:6, 2 Corinthians 3:14, Hebrews 9:15-20, Hebrews 13:20
Reciprocal: Exodus 24:8 - Behold Psalms 116:13 - I will take Jeremiah 31:31 - I Zechariah 9:11 - by the blood of thy covenant Matthew 26:28 - my Mark 14:24 - This John 6:48 - General John 7:37 - drink 1 Corinthians 10:4 - that Rock Hebrews 7:22 - of a Hebrews 8:8 - a new
Gill's Notes on the Bible
After the same manner also he took the cup,.... That is, off from the table, or out of the hands of the master of the house, and blessed or gave thanks, as he did before when he took the bread; see Matthew 26:27, "when he had supped"; the Syriac, Arabic, and Ethiopic versions, read, "when they had supped"; which give a true sense, though not a literal translation; for both Christ and his disciples had supped, having both eaten the passover supper, and the bread, the principal part in the Lord's supper, when he took the cup, gave thanks, and gave it to them:
saying, this cup is the New Testament, or covenant,
in my blood; alluding to the old covenant, which was ratified and confirmed by the blood of bulls, and which was called "the blood of the covenant", Exodus 24:8 but the new covenant was established with Christ's own blood, of which the wine in the cup was a sign and symbol; for neither the cup, nor the wine in it, can be thought to be the covenant or testament itself, by which is meant the covenant of grace, as administered under the Gospel dispensation; called new, not because newly made, for it was made from everlasting; or lately revealed, for it was made known to our first parents immediately after the fall, and to other saints in succeeding ages, though more clearly exhibited by Christ under the present dispensation; but it is so called in distinction from the old covenant, or former mode of administration of it, under the Mosaic economy; and it is always new, and will be succeeded by no other; and it provides for and promises new things, and which are famous and excellent, and preferable to all others. Now this is said to be "in the blood" of Christ; that is, it is ratified, and all its blessings and promises are confirmed by his blood: hence his blood is called "the blood of the everlasting covenant", Hebrews 13:20, pardon and righteousness, peace and reconciliation, and entrance into the holiest of all, all come through this blood, and are secured by the same; and to which the faith of the saints is directed in this ordinance, to observe, receive, and enjoy for themselves:
this do ye as oft as ye drink it, in remembrance of me; of his soul's being poured out unto death; of his blood being shed for the remission of sins; and of his great love in giving himself an atoning sacrifice to divine justice, and laying such a foundation for solid peace and joy in the hearts of his people.
Barnes' Notes on the Bible
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 ... - See the note at Matthew 26:27-28.
Is the New Testament - The new covenant which God is about to establish with people. 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 used here, διαθήκη (diathēkē). 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 בּרית berı̂yth (Berith), a compact, a covenant, Of that word the proper translation in Greek would have been συνθηκη sunthēkē a covenant, agreement. But it is remarkable that that word never is used by the Septuagint to denote the covenant made between God and man.
That translation uniformly employs for this purpose the word διαθήκη diathēkē, 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 people. The word συνθηκη sunthēkē is used by them but three times Isaiah 28:15; Isaiah 30:1; Daniel 11:6, and in neither instance with any reference to the covenant which God is represented as making with man. The word διαθήκη diathēkē, as the translation of בּרית berı̂yth (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 Yahweh 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 Septuagint 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 illusion to the ancient custom of sealing an agreement by a sacrifice; see the note at Matthew 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 people 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 Luke 22:19; though it does not occur in Matthew, Mark, or John.
