SEV Biblia, Chapter 11:23
¶ Porque yo recibí del Seor lo que tambin os he enseado: Que el Seor Jess, la noche que fue entregado, tom el pan;
Clarke's Bible Commentary - 1 Corinthians 11:23
Verse 23. I have received of the Lord] It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type-the body broken for them, the blood shed for them.
The Lord Jesus-took bread] See the whole of this account, collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matthew 26.
John Gill's Bible Commentary
Ver. 23. For I have received of the Lord , etc.] The apostle observes unto them the rule, use, and end of the Lords supper; his view in it is, to correct the disorders among them, and to bring them to a strict regard to the rule which had such a divine authority stamped upon it; and to observe to them, that in that supper all equally ate and drank; and that the end of it was not a paschal commemoration, but a remembrance of Christ, and a declaration of his sufferings and death. The divine authority of the Lords supper is here expressed; it was not only instituted by him as Lord, having all power and authority in and over his churches, to appoint what ordinances he pleases; but the plan and form of administration of it were received from him by the apostle. This was not a device of his, nor an invention of any mans, nor did he receive the account from men, no not from the apostles; but he had it by revelation from Christ, either when he appeared to him at his first conversion, and made him a minister of the Gospel; or when he was caught up into the third heaven, and heard things unspeakable and unutterable: that which also I delivered unto you ; for whatever he received from Christ, whether a doctrine or an ordinance, he faithfully delivered to the churches, from whom he kept back nothing that was profitable, but declared the whole counsel of God unto them: now this he refers the Corinthians to, as a sure rule to go by, and from which they should never swerve; and whatever stands on divine record as received from Christ, and delivered by his apostles, should be the rule of our faith and practice, and such only; that the Lord Jesus, the same night in which he was betrayed ; or delivered; as he was by the determinate counsel and foreknowledge of God the Father, and as he was by himself, who voluntarily gave himself up into the hands of men, justice and death, for our offences; and so the Arabic version reads it here, in the night in which he delivered up himself; as he did in the garden to Judas and his company: it was in the night when he came in search of him with officers, and a band of soldiers, and when he betrayed him and delivered him into their hands; and that same night, a little before, our Lord instituted and celebrated the ordinance of the supper with his disciples. The time is mentioned partly with regard to the passover it followed, which was killed in the evening and ate the same night in commemoration of Gods sparing the firstborn of Israel, when at midnight he destroyed all the firstborn of Egypt, and so was a night to be observed in all generations; and because this feast was to be a supper, and therefore it is best to observe it in the evening, or decline of the day. The circumstance of Judass betraying him is mentioned, not only because it was in the night, and a work of darkness; but being in the same night he instituted the supper, shows the knowledge he had of his death by the means of the betrayer, and his great love to his disciples, his church and people, in appointing such an ordinance in remembrance of him, and his death, when he was just about to leave them: took bread ; from off the table, out of the dish, or from the hands of the master of the house; an emblem of his body, and of his assumption of human nature; of his taking upon him the nature of the seed of Abraham, of that body which his Father prepared for him, in order to its being broken; or that he might in it endure sufferings and death for his people.
Matthew Henry Commentary
Verses 23-34 - The apostle describes the sacred ordinance, of which he had the knowledge by revelation from Christ. As to the visible signs, these ar the bread and wine. What is eaten is called bread, though at the sam 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. Matthe tells us, our Lord bid them all drink of the cup, ch. Mt 26:27, as is he would, by this expression, provide against any believer being deprived of the cup. The things signified by these outward signs, ar 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' 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 an drink, and to do both in remembrance of Christ. But the outward act are not the whole, or the principal part, of what is to be done at thi holy ordinance. Those who partake of it, are to take him as their Lor and Life, yield themselves up to him, and live upon him. Here is a account of the ends of this ordinance. It is to be done in remembranc 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 righ hand. It is not merely in remembrance of Christ, of what he has don and suffered; but to celebrate his grace in our redemption. We declar his death to be our life, the spring of all our comforts and hopes. An 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 a ordinance to be observed merely for a time, but to be continued. The apostle lays before the Corinthians the danger of receiving it with a unsuitable temper of mind; or keeping up the covenant with sin an death, while professing to renew and confirm the covenant with God. N doubt such incur great guilt, and so render themselves liable to spiritual judgements. But fearful believers should not be discourage from attending at this holy ordinance. The Holy Spirit never cause this scripture to be written to deter serious Christians from their duty, though the devil has often made this use of it. The apostle wa addressing Christians, and warning them to beware of the tempora judgements with which God chastised his offending servants. And in the midst of judgement, God remembers mercy: he many times punishes thos 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 com to the Lord's table. Self-examination is necessary to right attendanc at this holy ordinance. If we would thoroughly search ourselves, to condemn and set right what we find wrong, we should stop Divin judgements. The apostle closes all with a caution against the irregularities of which the Corinthians were guilty at the Lord' table. Let all look to it, that they do not come together to God' worship, so as to provoke him, and bring down vengeance on themselves __________________________________________________________________
Greek Textus Receptus
εγω 1473 P-1NS γαρ 1063 CONJ παρελαβον 3880 5627 V-2AAI-1S απο 575 PREP του 3588 T-GSM κυριου 2962 N-GSM ο 3739 R-ASN και 2532 CONJ παρεδωκα 3860 5656 V-AAI-1S υμιν 5213 P-2DP οτι 3754 CONJ ο 3588 T-NSM κυριος 2962 N-NSM ιησους 2424 N-NSM εν 1722 PREP τη 3588 T-DSF νυκτι 3571 N-DSF η 3739 R-DSF παρεδιδοτο 3860 5712 V-IPI-3S ελαβεν 2983 5627 V-2AAI-3S αρτον 740 N-ASM
Vincent's NT Word Studies
23. I received (egw parelabon). I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ajpo from or of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and para, from the preposition of the nearer source (see Greek, Col. i. 7; iii. 24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul.119 Also (kai). Important as expressing the identity of the account of Jesus with his own.He was betrayed (paredideto). Imperfect tense, and very graphic. he was being betrayed. He instituted the Eucharist while His betrayal was going on.
Robertson's NT Word Studies
11:23 {For I received of the Lord} (ego gar parelabon apo tou kuriou). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (#Lu 22:17-20) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See #15:3 for use of both parelabon and paredwka. Note para in both verbs. Paul received the account from (para--apo) the Lord and passed it on from himself to them, a true paradosis (tradition) as in #11:2. {He was betrayed} (paredideto). Imperfect passive indicative (irregular form for paredidoto, Robertson, _Grammar_, p. 340). Same verb as paredwka (first aorist active indicative just used for "I delivered").
