1 Corinthians 11:25

King James Version (KJV)

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

Albert Barnes
Notes on the Whole 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 sunthēkēa 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 diathēkēa 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 sunthēkēis 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 diathēkēas 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.

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Matthew Henry
Concise Bible Commentary

The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these are the bread and wine. What is eaten is called bread, though at the same time it is said to be the body of the Lord, plainly showing that the apostle did not mean that the bread was changed into flesh. St. Matthew tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as if he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice. Our Saviour's actions were, taking the bread and cup, giving thanks, breaking the bread, and giving both the one and the other. The actions of the communicants were, to take the bread and eat, to take the cup and drink, and to do both in remembrance of Christ. But the outward acts are not the whole, or the principal part, of what is to be done at this holy ordinance. Those who partake of it, are to take him as their Lord and Life, yield themselves up to him, and live upon him. Here is an account of the ends of this ordinance. It is to be done in remembrance of Christ, to keep fresh in our minds his dying for us, as well as to remember Christ pleading for us, in virtue of his death, at God's right hand. It is not merely in remembrance of Christ, of what he has done and suffered; but to celebrate his grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and plead it as our accepted sacrifice and ransom. The Lord's supper is not an ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with an unsuitable temper of mind; or keeping up the covenant with sin and death, while professing to renew and confirm the covenant with God. No doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discouraged from attending at this holy ordinance. The Holy Spirit never caused this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle was addressing Christians, and warning them to beware of the temporal judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes those whom he loves. It is better to bear trouble in this world, than to be miserable for ever. The apostle points our the duty of those who come to the Lord's table. Self-examination is necessary to right attendance at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divine judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord's table. Let all look to it, that they do not come together to God's worship, so as to provoke him, and bring down vengeance on themselves.

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SDA Bible Commentary (limited)
Volume 1-7

25. Same manner. That is, with the same solemnity and purpose, and to teach the same great truth. These words also indicate that the Lord gave thanks before inviting the disciples to drink the wine (see Matt. 26:27; Mark 14:23; Luke 22:17).

When he had supped.It is impossible to determine at what point in the Passover ritual the new ordinance was introduced (see on John 13:2). It was to be an entirely new ordinance, not a continuance of the paschal feast, the significance of which came to an end when Christ died.

This cup. By a figure of speech the container stands for its contents. The cup contained the Passover wine “untouched by fermentation” (see on Matt. 26:27).

Testament. Gr. diath?k?, “a covenant,” “an agreement,” “an arrangement.” Here diath?k? refers to the agreement God has made with man, whereby, on account of the reconciliation effected by means of the sacrificial death of Christ, God would give everlasting life to all who believe in Christ (see John 3:16, 36; 5:24; 1 John 5:12). That this arrangement for the salvation of man was in effect before Jesus came to the earth is clearly evident, for Abraham, among others, was saved by faith in the promised Redeemer (Rom. 4:3, 16-22; Heb. 11:39, 40). How then could this be called a new covenant? It was not “new” in point of time, but in point of the time of its ratification by the blood of Christ. For the relationship between the old and the new covenant see on Eze. 16:60.

In my blood. It was customary in OT times to ratify, or seal, agreements made between two parties by the slaying of an animal. In some instances the animal was cut in pieces and the parties to the covenant walked between the divided animal, thus signifying their vow of faithfulness to the terms of the covenant (Gen. 15:9-18; Jer. 34:18, 19). The old covenant between God and Israel was confirmed by the blood of animals (Ex. 24:3-8). The new covenant between God and man, based entirely on God’s promises, was ratified by the blood of Jesus (see Heb. 10:12, 14, 16, 20; PP 371). The sinner who repents and accepts the divine plan for his redemption thereby enters into the new covenant. And he testifies to his grateful acceptance of this plan by drinking the communion wine, which speaks of the blood of Christ that ratified the covenant.

As oft. The time and frequency for the observance of the Passover had been definitely prescribed by God (Ex. 12:1-20), but not so for the Lord’s Supper. The frequency of its celebration is left to the choice of the believers. It is natural to think that those who love the Lord, and are conscious of their great need of Him at all times, will be glad to partake in the ordinance often.

In remembrance of me. It is essential that the great fact of Calvary, with all its implications, be never absent from the thinking of all who value eternal life. The study of the science of salvation will occupy the attention of the redeemed throughout eternity. True Christians will desire to give much consideration to this exhaustless theme while waiting for their Lord to come again (see Ed 126; DA 659).

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SDA Bible Commentary (limited)
Volume 1-7

This cup. By a figure of speech the container stands for its contents. The cup contained the Passover wine “untouched by fermentation” (see on Matt. 26:27).

Testament. Gr. diathÃ„â€œkÃ„â€œ, “a covenant,” “an agreement,” “an arrangement.” Here diathÃ„â€œkÃ„â€œ refers to the agreement God has made with man, whereby, on account of the reconciliation effected by means of the sacrificial death of Christ, God would give everlasting life to all who believe in Christ (see John 3:16, 36; 5:24; 1 John 5:12). That this arrangement for the salvation of man was in effect before Jesus came to the earth is clearly evident, for Abraham, among others, was saved by faith in the promised Redeemer (Rom. 4:3, 16-22; Heb. 11:39, 40). How then could this be called a new covenant? It was not “new” in point of time, but in point of the time of its ratification by the blood of Christ. For the relationship between the old and the new covenant see on Eze. 16:60.

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Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1090

4. See EGW on Acts 15:11. 6BC 1090.1

12. See EGW on 1 Kings 11:1-4; Matthew 26:31-35. 6BC 1090.2

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Ellen G. White
The Desire of Ages, 652-3

“The Lord Jesus the same night in which He was betrayed took bread: and when He had given thanks, He brake it, and said, Take, eat: this is My body, which is broken for you: this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament in My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till He come.” 1 Corinthians 11:23-26. DA 652.1

Christ was standing at the point of transition between two economies and their two great festivals. He, the spotless Lamb of God, was about to present Himself as a sin offering, that He would thus bring to an end the system of types and ceremonies that for four thousand years had pointed to His death. As He ate the Passover with His disciples, He instituted in its place the service that was to be the memorial of His great sacrifice. The national festival of the Jews was to pass away forever. The service which Christ established was to be observed by His followers in all lands and through all ages. DA 652.2

The Passover was ordained as a commemoration of the deliverance of Israel from Egyptian bondage. God had directed that, year by year, as the children should ask the meaning of this ordinance, the history should be repeated. Thus the wonderful deliverance was to be kept fresh in the minds of all. The ordinance of the Lord's Supper was given to commemorate the great deliverance wrought out as the result of the death of Christ. Till He shall come the second time in power and glory, this ordinance is to be celebrated. It is the means by which His great work for us is to be kept fresh in our minds. DA 652.3

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Ellen G. White
Early Writings, 101

I saw that we are no more secure from false teachers now than they were in the apostles’ days; and, if we do no more, we should take as special measures as they did to secure the peace, harmony, and union of the flock. We have their example, and should follow it. Brethren of experience and of sound minds should assemble, and following the Word of God and the sanction of the Holy Spirit, should, with fervent prayer, lay hands upon those who have given full proof that they have received their commission of God, and set them apart to devote themselves entirely to His work. This act would show the sanction of the church to their going forth as messengers to carry the most solemn message ever given to men. EW 101.1

God will not entrust the care of His precious flock to men whose mind and judgment have been weakened by former errors that they have cherished, such as so-called perfectionism [see Appendix.] and Spiritualism, and who, by their course while in these errors, have disgraced themselves and brought reproach upon the cause of truth. Although they may now feel free from error and competent to go forth and to teach this last message, God will not accept them. He will not entrust precious souls to their care; for their judgment was perverted while in error, and is now weakened. The great and holy One is a jealous God, and He will have holy men to carry His truth. The holy law spoken by God from Sinai is a part of Himself, and holy men who are its strict observers will alone honor Him by teaching it to others. EW 101.2

The servants of God who teach the truth should be men of judgment. They should be men who can bear opposition and not get excited; for those who oppose the truth will pick at those who teach it, and every objection that can be produced, will be brought in its worst form to bear against the truth. The servants of God who bear the message must be prepared to remove these objections, with calmness and meekness, by the light of truth. Frequently opposers talk to ministers of God in a provoking manner, to call out something from them of the same nature, that they can make as much of it as possible and declare to others that the teachers of the commandments have a bitter spirit and are harsh, as has been reported. I saw that we must be prepared for objections, and with patience, judgment, and meekness, let them have the weight they deserve, not throw them away or dispose of them by positive assertions, and then bear down upon the objector, and manifest a hard spirit toward him; but give the objections their weight, then bring forth the light and the power of the truth, and let it outweigh and remove the errors. Thus a good impression will be made, and honest opposers will acknowledge that they have been deceived and that the commandment keepers are not what they have been represented to be. EW 102.1

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