John Calvin Commentary 1 Corinthians 11:25

"In like manner also the cup, after supper, saying, This cup is the new covenant in my blood: this do, as often as ye drink [it], in remembrance of me." — 1 Corinthians 11:25 (ASV)

The cup, when He had supped. The Apostle seems to suggest that there was some interval of time between the distribution of the bread and that of the cup, and it is not entirely clear from the Evangelists whether the whole transaction was continuous. This, however, is of little consequence, for it may be that the Lord delivered some address in the meantime, after distributing the bread and before giving the cup. However, since He did or said nothing that was not in harmony with the sacrament, we do not need to say that its administration was disturbed or interrupted. I would not, however, translate it as Erasmus does — supper, being ended — for, in a matter of such great importance, ambiguity should be avoided.

This cup is the New Testament. What is affirmed concerning the cup also applies to the bread; and thus, by this form of expression, He suggests what He had stated more briefly before — that the bread is the body. For it is so to us, so that it may be a testament in His body; that is, a covenant, which was once confirmed by the offering up of His body, and is now confirmed by eating, when believers feast upon that sacrifice. Accordingly, while Paul and Luke use the words — testament in the blood, Matthew and Mark use the expression — blood of the testament, which amounts to the same thing. For the blood was poured out to reconcile us to God, and now we drink of it in a spiritual sense, so that we may be partakers of reconciliation. Hence, in the Supper, we have both a covenant, and a confirmatory pledge of the covenant.

I will speak in the Epistle to the Hebrews, if the Lord allows me opportunity, concerning the word testament. It is well known, however, that sacraments receive that name from being testimonies to us of the divine will, to confirm it in our minds. For just as a covenant is entered into among men with solemn rites, so it is in the same manner that the Lord deals with us.

Nor is this term employed without strict propriety, for due to the connection between the word and the sign, the Lord’s covenant is really included in the sacraments, and the term covenant has a reference or relation to us. This will be of considerable importance for understanding the nature of the sacraments; for if they are covenants, then they contain promises by which consciences may be roused to an assurance of salvation. Hence it follows that they are not merely outward signs of profession before men, but are also, inwardly, helps to faith.

This do, as often as you drink. Christ, then, has appointed a twofold sign in the Supper.

What God hath joined together let not man put asunder.
(Matthew 19:6)

To distribute, therefore, the bread without the cup, is to maim Christ’s institution. For we hear Christ’s words. As He commands us to eat of the bread, so He commands us to drink of the cup. To obey one half of the command and neglect the other half — what is this but to make sport of His commandment? And to keep the people back from that cup, which Christ sets before all after first drinking of it Himself (as is done under the tyranny of the Pope) — who can deny that this is diabolical presumption?

As to the cavil that they bring forward — that Christ spoke merely to the Apostles and not to the common people — it is exceedingly childish and is easily refuted from this passage, for Paul here addresses himself to men and women indiscriminately, and to the whole body of the Church. He declares that he had delivered this to them in accordance with the Lord's commandment (1 Corinthians 11:23).

By what spirit will those who have dared to set aside this ordinance pretend to be motivated? Yet even today this gross abuse is obstinately defended; and what cause is there for wonder if they impudently endeavor to excuse, by words and writings, what they so cruelly maintain by fire and sword?