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Selected Verse: 1 Corinthians 11:25 - Strong Concordance

Verse	Translation	Text
1Co 11:25	Strong Concordance	After the same manner [5615] also [2532] he took the cup [4221], when [3326] he had supped [1172], saying [3004], This [5124] cup [4221] is [2076] the new [2537] testament [1242] in [1722] my [1699] blood [129]: this [5124] do ye [4160], as oft as [3740] [302] ye drink [4095] it, in [1519] remembrance [364] of me [1699].
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL]. the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter. in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12). as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of. in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL].

the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.

in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12).

as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of.

in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.

Notes on the Bible, by Albert Barnes, [1834]
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 Mat 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 Isa 28:15; Isa 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 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 Mat 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 Luk 22:19; though it does not occur in Matthew, Mark, or John.

Notes on the Bible, by Albert Barnes, [1834]

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 Mat 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 Isa 28:15; Isa 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 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 Mat 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 Luk 22:19; though it does not occur in Matthew, Mark, or John.

Vincent's Word Studies, by Marvin R. Vincent [1886]
After supper Only Luke records this detail. It is added to mark the distinction between the Lord's Supper and the ordinary meal. Testament (διαθήκη) Rev., correctly, covenant. See on Mat 26:28. The Hebrew word is derived from a verb meaning to cut. Hence the connection of dividing the victims with the ratification of a covenant. See Gen 15:9-18. A similar usage appears in the Homeric phrase ὅρκια πιστὰ ταμεῖν, lit., to cut trustworthy oaths, whence the word oaths is used for the victims sacrificed in ratification of a covenant or treaty. See Homer, "Iliad," ii., 124; 3. 73, 93. So the Latin foedus ferire "to kill a league," whence our phrase to strike a compact. In the Septuagint proper, where it occurs nearly three hundred times, διαθήκη, in all but four passages, is the translation of the Hebrew word for covenant (berith). In those four it is used to render brotherhood and words of the covenant. In Philo it has the same sense as in the Septuagint, and covenant is its invariable sense in the New Testament.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
After supper - Therefore ye ought not to confound this with a common meal. Do this in remembrance of me - The ancient sacrifices were in remembrance of sin: this sacrifice, once offered, is still represented in remembrance of the remission of sins.

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³ But [235] in [1722] those [846] sacrifices there is a remembrance again [364] made of sins [266] every [2596] year [1763].

¹ For [1063] the law [3551] having [2192] a shadow [4639] of good things [18] to come [3195], and not [3756] the very [846] image [1504] of the things [4229], can [1410] never [3763] with those [846] sacrifices [2378] which [3739] they offered [4374] year by year [2596] [1763] continually [1519] [1336] make [5048] the comers thereunto [4334] perfect [5048].

²⁴ And [2532] when he had given thanks [2168], he brake [2806] it, and [2532] said [2036], Take [2983], eat [5315]: this [5124] is [2076] my [3450] body [4983], which [3588] is broken [2806] for [5228] you [5216]: this [5124] do [4160] in [1519] remembrance [364] of me [1699].

¹⁹ And [2532] he took [2983] bread [740], and gave thanks [2168], and brake [2806] it, and [2532] gave [1325] unto them [846], saying [3004], This [5124] is [2076] my [3450] body [4983] which [3588] is given [1325] for [5228] you [5216]: this [5124] do [4160] in remembrance [364] of [1519] me [1699].

¹² Neither [3761] by [1223] the blood [129] of goats [5131] and [2532] calves [3448], but [1161] by [1223] his own [2398] blood [129] he entered in [1525] once [2178] into [1519] the holy place [39], having obtained [2147] eternal [166] redemption [3085] for us.

²⁸ For [1063] this [5124] is [2076] my [3450] blood [129] of the new [2537] testament [1242], which [3588] is shed [1632] for [4012] many [4183] for [1519] the remission [859] of sins [266].

⁶ And in the end [07093] of years [08141] they shall join themselves together [02266]; for the king's [04428] daughter [01323] of the south [05045] shall come [0935] to the king [04428] of the north [06828] to make [06213] an agreement [04339]: but she shall not retain [06113] the power [03581] of the arm [02220]; neither shall he stand [05975], nor his arm [02220]: but she shall be given up [05414], and they that brought [0935] her, and he that begat [03205] her, and he that strengthened [02388] her in these times [06256].

¹ Woe [01945] to the rebellious [05637] children [01121], saith [05002] the LORD [03068], that take [06213] counsel [06098], but not of me; and that cover [05258] with a covering [04541], but not of my spirit [07307], that they may add [05595] sin [02403] to sin [02403]:

¹⁵ Because ye have said [0559], We have made [03772] a covenant [01285] with death [04194], and with hell [07585] are we [06213] at agreement [02374]; when the overflowing [07857] scourge [07752] [07885] shall pass through [05674] [05674], it shall not come [0935] unto us: for we have made [07760] lies [03577] our refuge [04268], and under falsehood [08267] have we hid [05641] ourselves:

²⁷ And [2532] he took [2983] the cup [4221], and [2532] gave thanks [2168], and gave [1325] it to them [846], saying [3004], Drink ye [4095] all [3956] of [1537] it [846];
²⁸ For [1063] this [5124] is [2076] my [3450] blood [129] of the new [2537] testament [1242], which [3588] is shed [1632] for [4012] many [4183] for [1519] the remission [859] of sins [266].

⁹ And he said [0559] unto him, Take [03947] me an heifer [05697] of three years old [08027], and a she goat [05795] of three years old [08027], and a ram [0352] of three years old [08027], and a turtledove [08449], and a young pigeon [01469].
¹⁰ And he took [03947] unto him all these, and divided [01334] them in the midst [08432], and laid [05414] each [0376] piece [01335] one against [07125] another [07453]: but the birds [06833] divided [01334] he not.
¹¹ And when the fowls [05861] came down [03381] upon the carcases [06297], Abram [087] drove them away [05380].
¹² And when the sun [08121] was going down [0935], a deep sleep [08639] fell [05307] upon Abram [087]; and, lo, an horror [0367] of great [01419] darkness [02825] fell [05307] upon him.
¹³ And he said [0559] unto Abram [087], Know [03045] of a surety [03045] that thy seed [02233] shall be a stranger [01616] in a land [0776] that is not theirs, and shall serve [05647] them; and they shall afflict [06031] them four [0702] hundred [03967] years [08141];
¹⁴ And also that nation [01471], whom they shall serve [05647], will I judge [01777]: and afterward [0310] [03651] shall they come out [03318] with great [01419] substance [07399].
¹⁵ And thou shalt go [0935] to thy fathers [01] in peace [07965]; thou shalt be buried [06912] in a good [02896] old age [07872].
¹⁶ But in the fourth [07243] generation [01755] they shall come hither [02008] again [07725]: for the iniquity [05771] of the Amorites [0567] is not yet [02008] full [08003].
¹⁷ And it came to pass, that, when the sun [08121] went down [0935], and it was dark [05939], behold a smoking [06227] furnace [08574], and a burning [0784] lamp [03940] that passed [05674] between [0996] those pieces [01506].
¹⁸ In the same [01931] day [03117] the LORD [03068] made [03772] a covenant [01285] with Abram [087], saying [0559], Unto thy seed [02233] have I given [05414] this land [0776], from the river [05104] of Egypt [04714] unto the great [01419] river [05104], the river [05104] Euphrates [06578]:

²⁸ For [1063] this [5124] is [2076] my [3450] blood [129] of the new [2537] testament [1242], which [3588] is shed [1632] for [4012] many [4183] for [1519] the remission [859] of sins [266].