1 Corinthians 11:24Meaning & Commentary from the Church Fathers

This is why Christ did not establish the Mystery earlier, but when what was prescribed by the law was about to be abolished.

He abolishes the chief feast of the Jews, summoning them to another, dread supper. He says, "Take, eat; this is My Body, which is broken for many."

How were the disciples not troubled when they heard this? Because Christ had already spoken to them at length and with great solemnity about this Mystery.

Therefore He gives no further instruction about it now, since they had already heard enough. He only shows the cause of the Passion, namely, the remission of sins.

He calls it the Blood of the New Testament, that is, of the promise and proclamation of the new law. This had been promised from of old and constitutes the New Testament.

As the Old Testament had rams and calves, so the New has the Blood of the Lord. By this Christ also shows that He will suffer death. Therefore He mentions the Testament and at the same time recalls the first one.

For that Testament too had been inaugurated by blood. Then again He speaks of the cause of His death: "which is shed for many for the remission of sins." He adds, "Do this in remembrance of Me."

Do you see how Christ turns them away and draws them back from Jewish customs? As you celebrated Pascha, He says, in remembrance of the wonders that took place in Egypt, so celebrate this Mystery in remembrance of Me.

The blood of the Old Testament was poured out for the salvation of the firstborn. This Blood is poured out for the remission of the sins of the whole world.

"This is My Blood," He says, "which is shed for the remission of sins." He said this also to show that the Passion and the Cross are a Mystery, and by this again to comfort the disciples.

As Moses said, "This shall be remembered by you forever" (Ex 3:15), so Christ says, "in remembrance of Me," until the time when I come.

Therefore He also says, "With desire I have desired to eat this Pascha" (Lk 22:15). That means, to deliver to you the new ordinances and to grant the Pascha, that through it He might make you spiritual.

He Himself drank from the cup so that, when the disciples heard this, they would not say, "What is this? Are we drinking blood and eating flesh?" Thus they would not be troubled.

For when Christ had spoken of this before, many were offended even by the words themselves. Therefore, so that the disciples would not be troubled then, He Himself first performed it.

He thereby urged them to approach communion in the Mysteries without disturbance. For this purpose He Himself drank His own Blood.

What then? Should one not, you say, celebrate both the ancient and the new Mystery? By no means. Christ said, "Do this," precisely to turn us away from the ancient one.

If the new Mystery grants remission of sins, and indeed it does grant it, then the ancient one is already superfluous.

Therefore, as among the Jews, so here also Christ joined to the Mystery the remembrance of the benefit. By this He stops the mouths of the heretics.

When they say, "How is it known that Christ offered Himself in sacrifice?" we stop their mouths, besides other testimonies, by the Mysteries themselves. If Jesus did not die, of what are the Mysteries the symbol?

"Do this in remembrance of Me." What are you saying? If you made remembrance of a son or father, your conscience would torment you if you did not fulfill what is customary and call the poor. Yet while making remembrance of the Master, you simply do not share the meal.

In keeping with its significance, this passage of Scripture is ordinarily appointed as the Apostolic reading on Great Thursday. For special attention, the following words of the Apostle Paul should be singled out: "Therefore whoever eats this bread or drinks the cup of the Lord unworthily will be guilty of the Body and Blood of the Lord" (1 Cor 11:27).

These words are remarkable in their dogmatic importance and force, for they indicate the essence of the Mystery of the Eucharist. Under the forms of bread and wine, this Mystery offers not merely symbols of Christ's Body and Blood, but the very Body and very Blood of Christ, changed in essence.

Otherwise the guilt of unworthy and negligent communicants would not be so grave. Nor would the Apostle have said of them that they eat and drink judgment to themselves, not discerning the Lord's Body (1 Cor 11:29), and that they are guilty of the Lord's Body and Blood.

Nor would such severe punishments break forth for unworthy Communion. Yet the Apostle immediately adds: "For this reason many among you are weak and sick, and many sleep" (1 Cor 11:30).

Together with the manner of the institution of the Mystery, almost all the deep truths of faith and hope revealed then in the words of the Lord are also reproduced.

Among these essential truths, the interpreters especially note that the Mystery of the Lord's Body and Blood was the living expression of the New Covenant. Like the former Covenant, it was concluded through the shedding of blood (Ex 24:8).

It must consist in faithfulness to Christ, even to the readiness to shed one's own blood for Him. This is especially so when such readiness is needed for the remembrance of how He shed His Blood to deliver us from slavery to the world, sin, and the devil, and to bring us to God the Father.

Drawing from this the edification that Paul wished to give the Corinthians, Saint John Chrysostom represents him as speaking in this way: "If you approach the Mystery for thanksgiving, the Eucharist, then do nothing unworthy of thanksgiving. Do not shame your brother. Do not despise the hungry. Do not get drunk. Do not insult the Church.

Christ delivered the Supper equally to all. The Bread was broken equally for all and became the Body equally for all. Do this in remembrance of Me. And what do you do? You make remembrance of Christ, yet despise the poor and do not tremble?

When you make remembrance of a departed son or brother, your conscience would torment you if you did not fulfill the custom and invite the poor. Yet when you make remembrance of your Lord, you do not even wish to share the meal."

Our interpreter notes here that the remembrance of the Lord's life-giving death occurs precisely through Communion of the Body and Blood. Then he exclaims: "How criminal is non-communion! How inexcusable is infrequent Communion! Christians, as it were, want to stifle the proclamation of the Lord's death" (Theophan).

In Saint Matthew and Mark it says: having blessed, having given thanks. From the earliest times of Christianity, Christ's supper has been called the Eucharist, thanksgiving. When the teachers of the Church speak of Christ's new supper, they call it the supper of the Eucharist. They also describe praise and thanksgiving to the Lord as a necessary part of it. All this shows that offering thanksgiving to the heavenly Father for His wondrous works is a necessary part of Christ's new service. The Evangelist Luke says that Christ's supper took place after supper, after the completion of the paschal supper. Before Christ's supper, he also described for us the concluding act of the paschal supper, the giving of the cup. After this it is clear that the words of Saint Matthew and Mark, "as they were eating," mean only this. On the paschal evening, while they were still at table, the Savior performed a special sacred action. Since the Passover of the old covenant was to be abolished, the Evangelists said almost nothing about how the Savior celebrated it. They describe only what is important for the Christian Church. Thus Christ's supper was not some rite of the old Passover which might later be left unperformed. It was celebrated after the completion of the paschal supper, as a special act with the meaning of instituting something new. It signifies Christ's ordinance, always important for the Christian Church. "Take, eat: this is My Body, which is broken for you." "This cup is the new covenant in My Blood, which is poured out for you." Thus speaks the Savior. In the Apostle and in all three Evangelists, the cup of the Eucharist is called the Blood of the new covenant. The Blood of the new covenant silently points to the historical and prophetic act of the Sinai covenant. Then Moses, sprinkling the people with blood, said: "Behold the blood of the covenant which the Lord has made with you according to all these words" (Ex 24:8). If the Blood offered at the Savior's supper is the Blood of the new covenant, then the blood of the old covenant, the covenant that passes away (2 Cor 3:11), remains only a memorial of the past. For the new faith, only its prefiguring meaning can be useful. In its place is established the sprinkling with Blood that cleanses the sins of the whole world. In the same way, in place of the paschal lamb broken according to the old law, there is offered the Body of Christ, broken for all. In other words, there is offered the Lamb of God, Who takes upon Himself the sins of the whole world. Thus here the institution for the new Church is evident, for all the new times. "Do this in remembrance of Me": such is the clear commandment of the Lord according to the Gospel of Saint Luke. In the Apostle Paul's account, the Lord says of the bread of the Eucharist: "Do this in remembrance of Me." Of the cup He says: "Do this, as often as you drink it. In remembrance of Me." Thus, by the will of the Son of God, the very thing He did when ready for death must also be done among believers. The new supper must be celebrated in remembrance of Him, the Redeemer of the world. The Apostle's repetition of His commandment speaks of the need to celebrate it only with faith, and for the quickening of faith in the Redeemer. It also shows the precise will of the Son of God. His supper is not a mere rite, but a mystical institution that must be preserved in His Church until the end of the world. Wondrous is Christ's supper! "Take, eat"; "Drink of it, all of you," said the Lord. Saint Mark relates that all the Apostles drank of it. Thus even Judas the betrayer was not deprived of Christ's supper. It is vain to say that Judas, because of his unworthiness, could not be admitted to the supper. The Savior does not reveal Judas's soul to us at the supper as altogether hopeless. Even after the supper, He extended to it the word of His love and restrained it from committing the terrible sin. Wondrous is the goodness of the Lord! "Drink of it, all of you." The Lord invites all to the cup. Since all future ages stood before His eyes, He invites everyone, whatever his rank, sex, or age may be. He invites even children to the cup. Yet He did not say of the bread, "all," since children, because of the weakness of their age, cannot partake of the bread of the supper. If it is said of the cup, "Drink of it, all of you," then those who separate the laity from the cup act against the will of the Lord. Nor do those act piously who, through stubbornness of will, withdraw from the bread and the cup. They set their own will as law and openly violate the will of the Son of God. The most important thing in Christ's supper is its dread mystery. "Take, eat, this is My Body"; "Drink of it, all of you, for this is My Blood," says the Lord. He awakens attention to what is offered as to something extraordinary. He presents the very nature of what is offered as the reason why reverent attention is required. "Take: this is My Body, this is My Blood." He does not say: this, that is, the bread, signifies the Body. By saying, "This is My Body, this is My Blood," He shows that what is offered remains bread and wine only to the outward senses. In reality, here are the true Body of Christ and the true Blood of Christ. In Saint Luke the Lord says: "This cup is the new covenant in My Blood, which is poured out for you." A cup cannot be poured out. Therefore these words mean that in the cup is the Blood of Christ, shed for men, by which the new covenant is confirmed. In the other Evangelists it is said: "This is My Blood of the new covenant." Thus the Savior shows that, as in the old covenant they truly ate the covenantal food and were sprinkled with covenantal blood (Ex 24:6, 8), so also in the new covenant real food and real Blood are offered. This Blood cleanses the sins of men. The difference is that the food and blood of the old covenant were figures of what is offered in the new covenant. Here there is reality with an absolute meaning. What the Savior offers to His disciples at the new supper, He had promised even earlier to offer. Then He said: "The bread which I shall give is My Flesh, which I shall give for the life of the world" (Jn 6:51). You see that a food is promised which will be given when Christ's Flesh is delivered up for the salvation of the world. And this food is the very Flesh of Christ. Is it not clear that this is the very food which the Lord offered at His supper, when He was ready for death? Is it not clear that this food is nothing other than Christ's Flesh? The Jews understood this latter point and asked: "How can this Man give us His Flesh to eat?" (Jn 6:52). Answering the Jews, the Savior not only does not reject what He says about His Flesh, but confirms it in still stronger and fuller expressions. "Unless you eat the Flesh of the Son of Man and drink His Blood, you have no life in yourselves. He who eats My Flesh and drinks My Blood abides in Me, and I in him" (Jn 6:53, 56). You see that the wondrous food is truly the Body and Blood of the Lord. It also has wondrous properties corresponding to this. It nourishes and sustains spiritual life, and by it the believer is united with his Lord.

After thanksgiving and blessing, the bread is the Body and the wine is the Blood. Therefore, when He broke the bread, the Lord said: "Take, eat; this is My Body." He took bread, but after thanksgiving and blessing He gave the disciples not bread, but the Body, for it had been changed in essence by the blessing.

"This is My Body, broken for you." Not "will be broken for you," but "is broken," signifying the continuity of the breaking and the unceasing character of the sacrifice of the Body.

It is a sacrifice for the whole human race. Yet its saving and intercessory power overshadows only those who by faith have been united to Christ the Lord and eat of it. Therefore He says, "broken for you."

"Do this in remembrance of Me." Saint Chrysostom has already said that what was then done at the Supper is also done now at the Lord's Suppers. That Supper had no advantage over the present mystical suppers, and in the present mystical suppers nothing is lacking when compared with that one.

For the celebrant of the Mysteries is the same Lord who then instituted this Mystery. From that moment, this mystical remembrance of the Lord continues in the Church among all believers everywhere. It is not merely mental, but a repetition of the act in its very essence.