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1 Corinthians 11:24
Verse
Context
Sharing in the Lord’s Supper
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”25In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper." my body . . . broken for you--"given" (Luk 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts. in remembrance of me--(See on Co1 11:25).
John Gill Bible Commentary
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 Mat 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", Exo 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", Heb 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.
Tyndale Open Study Notes
11:24 Jews and early Christians traditionally gave thanks to God for their food before eating (see study note on Mark 14:22-25). • This is my body: Cp. John 6:32-35, 48-58.
1 Corinthians 11:24
Sharing in the Lord’s Supper
23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”25In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.”
- Scripture
- Sermons
- Commentary
The Life of Brokenness
By William MacDonald4.2K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
Christian Growth the Life of Brokenness
By William MacDonald3.5K37:44BrokennessMAT 6:33MAT 14:19MAT 18:23MRK 14:3LUK 17:41CO 11:241PE 2:23In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brokenness, such as the breaking of bread to feed the multitude and the breaking of a jar to release the fragrance of ointment. The speaker also shares personal anecdotes about individuals who experienced brokenness in their lives and how it led to a deeper relationship with God and others. He emphasizes the importance of obedience to God's word and the need to make amends when we have wronged others.
Needed a Broken Body
By Leonard Ravenhill3.3K51:38BrokennessISA 1:5JER 9:1MAT 3:21CO 11:24REV 2:21In this sermon, the speaker emphasizes the importance of prayer and the role it plays in the lives of prophets. He shares a personal experience from 1940 when he was in Bath, England during the German bombings. The speaker criticizes the lack of impact that the church has had on society despite the abundance of resources available. He highlights the current issues of teenage suicide, child trafficking, and high divorce rates, calling for a message that is relevant to the sin-saturated world. The sermon concludes with a reminder that true revival and transformation start with personal repentance and a recognition of one's own sinfulness.
Needed - a Broken Body
By Leonard Ravenhill2.4K49:44Broken BodyEXO 24:15MAL 3:1MAT 6:331CO 11:24HEB 11:37In this sermon, the preacher discusses the current state of society and how it has departed from God. He emphasizes the need for prayer and divine intervention, referencing the story of Moses and the process of elimination that led him to be alone on the mountaintop. The preacher also criticizes prominent figures in the church for not effectively using their resources to bring the nation closer to God. He highlights the alarming statistics of teenage suicide and child runaways, questioning their whereabouts and the possibility of human trafficking. The sermon concludes with a mention of the high divorce rates in society.
Taking the Lord's Table Seriously
By Zac Poonen79231:501CO 11:24This sermon emphasizes the importance of approaching the breaking of bread with sincerity and understanding, following the example set by Jesus. It highlights the need for self-examination, repentance, and a genuine desire to follow Christ, even in moments of weakness and failure. The message stresses the significance of remembering Jesus' sacrifice and the new covenant in His blood, urging believers to walk in the light and seek to be more like Christ each day.
Meditation on Communion
By David Ravenhill72519:251CO 11:24This sermon focuses on the significance of communion in the New Testament, highlighting the themes of substitution, celebration, examination, condemnation, restoration, proclamation, abolition, liberation, and inauguration. It emphasizes the importance of remembering Jesus' sacrifice, celebrating the victory and freedom we have in Him, examining our hearts and relationships, and looking forward to His return and reign.
What the Lord's Table Really Means
By Zac Poonen67144:121CO 11:24HEB 6:4This sermon emphasizes the importance of approaching the breaking of bread with reverence and understanding, highlighting the significance of recognizing the body of Christ and the body of believers. It stresses the need for self-examination, repentance, and a deep love for Jesus, cautioning against betraying the Lord through unconfessed sin or lack of love for others. The speaker urges listeners to judge themselves rightly, to avoid judgment, and to strive for continual growth in Christlikeness and devotion to Jesus, ensuring a meaningful participation in the Lord's table.
The Dual Meaning of the Breaking of Bread
By Zac Poonen63016:13PSA 139:16JHN 6:38ROM 12:21CO 10:161CO 11:24EPH 2:8HEB 10:51JN 3:16This sermon delves into the profound meaning behind the breaking of bread and partaking of the cup, emphasizing the importance of understanding God's mind through His word for life transformation. It explores the significance of Jesus' body being broken for us, symbolizing His complete surrender to God's will, and challenges believers to follow His example by denying their own will and embracing God's plan for their lives. The sermon also highlights the vertical aspect of the cross, surrendering to God's will, and the horizontal aspect, emphasizing unity and sacrificial love among believers in the body of Christ.
Letter: 49e 100 W Kelly, Plymouth, July 16th, 1846
By John Nelson Darby0Understanding CommunionThe Nature of Christ's Sacrifice1CO 11:24John Nelson Darby addresses W. Kelly regarding the doctrine of transubstantiation, arguing that it misrepresents the nature of Christ's sacrifice and redemption. He emphasizes that the true understanding of the Lord's Supper is rooted in recognizing Christ's broken body and shed blood as a representation of His death, rather than a literal presence in the elements. Darby asserts that the Roman Catholic interpretation undermines the essence of redemption and the significance of Christ's sacrifice, which is central to the faith. He critiques the modern origins of this doctrine and highlights the importance of understanding the spiritual truth behind the symbols used in communion. Ultimately, he encourages a faith that rejoices in the reality of a glorified Christ, rather than a dead one.
The Lord of Love
By G.W. North0Sacrificial LoveThe Lord's Supper1CO 11:24G.W. North emphasizes the profound significance of the bread and wine in the Lord's Supper, illustrating how they symbolize the body and blood of Christ, which embody His life and sacrifice. He explains that while the physical elements are mere tokens, they represent a deeper spiritual nourishment for those who truly understand and partake in faith. North highlights the call to obedience in Jesus' command to 'do this in remembrance of Me,' urging believers to recognize the sacrificial love of Christ and to respond by laying down their lives for Him. The sermon invites reflection on the covenant established through Christ's sacrifice and the transformative power it holds for believers. Ultimately, it is a call to engage with the Lord of love in a meaningful and understanding way.
The Greatest Glory
By G.W. North0CommunionSacrifice1CO 11:24G.W. North emphasizes that true Communion not only reflects Christ's ultimate sacrifice but also requires each member of His body to make personal sacrifices to sustain it. The act of breaking bread symbolizes the sharing of Christ's glory and the call for believers to remember Him through their own acts of giving and obedience. This process of breaking and sharing bread illustrates the miracle of communal glory, where each participant is drawn into a deeper communion with Christ and one another. North highlights that through this act, believers perpetuate the glory of Christ and honor the Father.
Broken for You
By G.W. North0CommunionSacrifice of ChristLUK 22:19JHN 19:331CO 11:24G.W. North emphasizes the significance of Jesus' body being 'broken' for us, contrasting the physical act of breaking bread with the spiritual truth of Christ's sacrifice. While the synoptic gospels do not explicitly use the term 'broken' as Paul does, they illustrate the moment when Jesus gave His body to the apostles, symbolically representing His future suffering and death. North highlights that Jesus, though bruised and beaten, offered Himself whole and unblemished, fulfilling the divine command regarding the Passover lamb. This profound lesson on Communion reveals that Jesus remained unbroken in spirit and purpose, despite the physical torment He endured. Ultimately, He presented Himself as a perfect offering to God, embodying the essence of sacrifice and redemption.
As From the Head
By G.W. North0Body Of ChristCommunion1CO 11:24G.W. North emphasizes that true Communion is rooted in the act of personal breaking and giving, urging believers to move beyond being mere receivers to becoming givers. He highlights the importance of recognizing our role as suppliers in the body of Christ, where each member contributes to the whole. North challenges the conventional understanding of Communion, suggesting that we should discern the body of Christ and actively participate in sharing and giving to one another. By doing so, we can experience a deeper and more meaningful connection with Christ and each other. This enlightened approach to Communion allows us to partake from one another as we reflect the unity of the body of Christ.
A Prayer at Communion
By A.W. Tozer0CommunionGod's Presence1CO 11:24A.W. Tozer emphasizes the sacredness of communion, inviting believers to approach the Lord's table in faith and remembrance of Christ's death and resurrection. He prays for God's presence to overshadow the congregation, seeking healing, purification, and strength for all present. Tozer highlights the inclusivity of the Lord's house, reminding everyone that they are all guests and children in God's family. He expresses a deep desire to love God acceptably, acknowledging the profound love Christ has for humanity, which surpasses even His own blood. The prayer culminates in a heartfelt plea for unity and reverence as they gather in worship.
Transubstantiation
By J.H. Newman0LUK 22:19JHN 6:631CO 2:141CO 11:24COL 1:27J.H. Newman preaches against the doctrine of Transubstantiation, emphasizing that the body of Christ is spiritually received in the Supper of the Lord, not carnally. He refutes the belief that the bread and wine physically change into the body and blood of Christ, highlighting the spiritual nature of the sacrament. Newman argues that the real presence of Christ in the Eucharist is a mystery beyond physical locality, suggesting a spiritual presence that transcends human understanding. He addresses objections to the doctrine, pointing out the philosophical complexities of defining presence and distance in spiritual matters, and offers a perspective on how Christ can be truly present without being physically localized.
The Communion of the Saints
By Paris Reidhead0PSA 1:1PSA 10:6MAL 3:16MAT 12:36ACT 2:421CO 10:161CO 11:242CO 6:142CO 13:14Paris Reidhead preaches on 'The Communion of the Saints' based on 2 Corinthians 13:14, emphasizing the contrast between the communion of sinners and the communion of saints. He delves into the sharing, fellowship, and participation of believers, highlighting the importance of fearing the Lord, hating evil, and sharing the experience of God's grace and forgiveness. Reidhead underscores the significance of believers speaking often to one another about the Lord, cleansing themselves, and perfecting holiness in the fear of God. He concludes by emphasizing the communion of Christ's body, the Church, and the need for believers to share in worship, testimony, and service.
The Lord's Supper in the Prayer Books of 1604 and 1662
By W.H. Griffith Thomas0JHN 6:531CO 10:161CO 11:24W.H. Griffith Thomas delves into the historical context and doctrinal changes in the Church of England regarding the Lord's Supper, emphasizing the continuity of anti-Roman and 'Reformed' type teachings from 1549 to the present day. Despite revisions in 1552, 1562, 1604, and 1662, the core doctrine remained unchanged, focusing on the spiritual Presence of Christ in the Eucharist for the faithful. The revisions aimed to oppose Puritan innovations while maintaining doctrinal consistency with the Articles of 1563 and 1571.
The Lord's Supper in Current Teaching (Iii)
By W.H. Griffith Thomas0JHN 4:24JHN 6:631CO 10:161CO 11:241CO 11:27PHP 3:3COL 2:8HEB 13:151PE 2:5W.H. Griffith Thomas delves into the teachings of the Tractarian School, particularly focusing on Eucharistic Adoration and the ambiguity surrounding it. He emphasizes the importance of worshiping our Lord as God during Holy Communion but warns against the dangers of localizing His presence in the elements. Thomas challenges the notion of the Eucharist as the highest act of Christian worship, urging a deeper understanding of worship as surrender, praise, and thanksgiving. He critiques the concept of Sacramental Grace, highlighting the need for a clear interpretation of terms and a Scriptural basis for beliefs surrounding the Holy Communion.
A Return to First Principles - Seven Reasons Why
By Hugh Kane0ISA 8:20MAL 3:10MAT 18:20ACT 24:141CO 11:242CO 3:172CO 6:171TI 4:11PE 2:5Hugh Kane preaches about the importance of returning to first principles and separating from unscriptural practices in the church. He emphasizes the need to question denominational names, the purpose of gathering, God's order of worship, the one-man ministry concept, the use of titles like 'Reverend,' the method of financing the Lord's work, and the growing apostasy in Christendom. Kane urges believers to come out from false teachings and practices, aligning themselves with God's truth and honoring His name above all else.
Forward
By Robert Ellis0DEU 8:2PSA 77:10PSA 85:6ECC 3:1ISA 43:18JOL 2:25MAL 3:61CO 11:24HEB 13:8REV 21:5Robert Ellis delivers a sermon reflecting on the decline of Christianity in the country, noting dwindling church attendance and a shift towards secular activities. Despite the bleak outlook, Ellis finds hope in the signs of a coming spiritual renewal, likening it to the arrival of spring after winter. Drawing parallels to past revivals, he emphasizes the cyclical nature of religious seasons and the importance of remembering God's past wonders to uplift the spirits of believers facing challenges.
Ecclesiology: The Church
By Greg Herrick0MAT 28:19ACT 2:4ACT 10:45ROM 12:41CO 1:71CO 11:241CO 12:121CO 14:1EPH 4:4HEB 2:3Greg Herrick preaches on the essential nature of the church, emphasizing the importance of understanding the church based on what Scripture teaches rather than societal roles. The term 'ekkle„sia' is predominantly used in the New Testament to refer to the church, drawing from its usage in Classical Greek and the Septuagint. The church is depicted as a universal body of believers in Christ, united by the Spirit, with various geographical expressions. The sermon delves into the metaphors used for the church, its relationship to the kingdom of God, and the complex relationship between the church and Israel, exploring different theological perspectives.
Beyond Our Need
By Joseph Parker0JHN 2:1JHN 3:161CO 11:24EPH 1:7COL 3:17Joseph Parker preaches about the abundance of Jesus Christ, highlighting how He always gives more than what is needed, whether it's wine at a wedding feast or bread for the hungry crowds. Jesus doesn't just save sinners with a little help; He offers eternal salvation and everlasting redemption, capable of lifting the world to heaven. Every action of Jesus is significant and sacramental, sanctifying even the smallest details and making them profound symbols of His love and grace.
On Communion in the Lords Supper.
By Philip Doddridge0PSA 26:2PSA 28:9PRO 15:19ISA 60:8MAT 16:241CO 5:111CO 10:161CO 11:24COL 2:22TH 3:6Philip Doddridge preaches about the importance of ratifying one's dedication to God through the Ordinance of Baptism by partaking in the Table of the Lord, as a way to express love for Jesus, surrender to God, and unity with fellow Christians. The ends for which the Ordinance was instituted, its usefulness, and the Authority of Christ's Appointment are emphasized to encourage participation. Objections of unfitness and weakness of grace are addressed, urging serious thoughtfulness on the subject and insisting on the observance of this precept. The chapter closes with a prayer for those desiring to attend the Table of the Lord but facing doubts, seeking guidance, removal of doubts, and blessings for the church and its members.
Exchanged Life
By Hudson Taylor0NUM 5:15PSA 38:1PSA 70:1ISA 1:11HOS 6:6MIC 6:6MRK 12:33LUK 22:191CO 11:24HEB 10:4Charles Simeon preaches on the significance of anamnesis, which involves awakening the mind to guilt before God and realizing the hindrance sin creates in our communion with Him. The Old Covenant focused on remembering sins through sacrifices, while the New Covenant emphasizes remembering our Savior's sacrifice. The Levitical system highlighted the need for constant sacrifices, but the Gospel offers complete remission of sins through Christ. Believers are encouraged to reflect on their sins, deepen their repentance, and increase their vigilance against sin, all while growing in love and gratitude towards their Savior.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper." my body . . . broken for you--"given" (Luk 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts. in remembrance of me--(See on Co1 11:25).
John Gill Bible Commentary
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 Mat 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", Exo 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", Heb 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.
Tyndale Open Study Notes
11:24 Jews and early Christians traditionally gave thanks to God for their food before eating (see study note on Mark 14:22-25). • This is my body: Cp. John 6:32-35, 48-58.