Sunday, November 26, Lesson: I Corinthians 11:23-24; Time of Action: 55 A.D.; Place of Action: Macedonia

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1 Sunday, November 26, 2017 Lesson: I Corinthians 11:23-24; Time of Action: 55 A.D.; Place of Action: Macedonia Golden Text: 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 (I Corinthians 11:25). I. INTRODUCTION. The Corinthian church was a troubled church, perhaps the most troubled of all the churches to which Paul wrote. In many ways, including their observance of communion, their spiritual life revealed divisions (see I Corinthians 11:18), heresies (see I Corinthians 11:19), and disorderly conduct (see I Corinthians 11:20-22). So Paul s teaching in this week s lesson was meant to correct their conduct regarding the practice of communion. Not only was he reminding the church of the proper way to do it, but that communion was also a reminder that Jesus death initiated the fulfillment of the new covenant promise (see Hebrews 10:14-18).

2 II. LESSON BACKGROUND. Ancient Corinth, located in Macedonia, was a very wicked city, and although many people in the city had become followers of Jesus Christ (see I Corinthians 18:1-11), they continued to be affected by their past pagan surroundings and practices. Not long after Paul founded the church in Corinth, he heard about the problems among the believers there (see I Corinthians 1:11). These new Christians even sent Paul a letter with various questions (see I Corinthians 7:1). Their questions concerned marriage, eating meals offered to idols, worship, spiritual gifts, and giving. Apparently some of them thought that it was acceptable to participate in idolatrous feasts and Christian worship. Paul pointed to the Lord s Supper to rebuke this idea (see I Corinthians 10:21). Then in chapter 11, the apostle even had to address the Corinthians abuses of the Lord s Supper itself. Abuses of the Lord s Supper were only one of several disorders in public worship that Paul sought to correct. He praised the Corinthians generally for keeping the words he had given them (see I Corinthians 11:2), but he also made it clear that some of the things they were doing were improper within the church (see I Corinthians 11:3-16). Their abuse of the Lord s Supper was so serious that Paul could not praise them concerning this matter. Instead of edifying the church, the Lord s Supper had become a hindrance to growth and unity (see I Corinthians 11:17). Divisions and factions had appeared, taking away from the spiritual significance of their communion (see I Corinthians 11:18-19). Because of this, Paul wrote When ye come together therefore into one place, this is not to eat the Lord s

3 Supper (see I Corinthians 11:20). Whatever the congregation s intentions might have been concerning communion, their behavior made it impossible to call this meal the Lord s in any sense. Note: The early churches followed the Lord s example when He ate with His disciples when they observed their communion (see Matthew 26:17-29; Mark 14:17-25; Luke 22:14-20). The Corinthian believers would gather for a common meal called the love feast where members shared food with one another. It was something like a fellowship meal or church dinner. The wealthier members normally brought more than they needed in order to share with those who could not afford much. At the end of this meal the members partook of the elements of the Lord s Supper that symbolized Jesus death for them. In fellowship with Christ their fellowship with one another was complete. But the Corinthians had made a farce of this love feast. They didn t show any love for one another nor did they show reverence for Jesus Christ. Selfishness reigned! Instead of sharing, many simply ate what they brought, not even waiting to see who might be in need. At the same table one could find those who were hungry for lack of food, and others gorging themselves with food they did not need (see I Corinthians 11:21). As a result, Paul asked the question, What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not (see I Corinthians 11:22). He couldn t find anything good to say about their behavior. This is where our lesson begins.

4 III. A LOOK BACKWARDS (I Corinthians 11:23-25) A. Paul shared what he received from Christ (I Corinthians 11:23). Our first verse says For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread. Paul now proceeded to explain how the Lord s Table should be observed. For I have received of the Lord that which also I delivered unto you. He first reminded his readers that everything he had taught them about the Lord s Supper had come from the Lord Himself. Then he delivered or shared this teaching he had received from the Lord with the Corinthians believers. Paul declared that he had the knowledge of the Lord s Supper by revelation from Christ, and what he had received he communicated it precisely, without varying from the truth; without adding to it or taking away from it. Paul was not present when Jesus instituted the Lord s Supper, but he learned about it by a direct revelation from Jesus Christ. This could have happened on one of the occasions that the Lord revealed Himself to the Apostle Paul (see Act 18:9-10; 23:11; I Corinthians 15:3; II Corinthians 12:1-7; Galatians 1:12; 2:1-2). Then Paul said that the Lord Jesus the same night in which he was betrayed took bread. The Lord s Supper was instituted by Jesus the same night in which he was betrayed. Judas, who betrayed Jesus had left the upper room before He

5 instituted the observance of the Lord s Supper (see Mark 14:17-25; Luke 22:21-23; John 13:27-30). This was important because Jesus intended that only those who truly were saved should take part in the Lord s Table. When Jesus instituted the Lord s Supper, Judas was not saved (see John 17:12). At some point during the Last Supper, Paul said Jesus took bread. He was now beginning to institute the Lord s Supper. Note: As the Gospels teach us, the Lord s Supper was instituted during the Last Supper, which was actually the Jewish Passover (see Matthew 26:17-30; Mark 14:12-26; Luke 22:14-20). This happened on the very night that Jesus was betrayed by one of His own disciples (see Psalms 41:9). The original Passover was held just before Israel left Egypt (see Exodus chapter 12). It was a simple meal and was to be eaten in a hurry while everyone was completely dressed. However, over the centuries, the Passover had become more complex and eaten in a more leisurely way. Nevertheless, it continued to commemorate Israel s deliverance from bondage, just as the Lord s Supper commemorates our deliverance from sin. The Agape Feast or love feast that was associated with the Lord s Supper was not of divine origin, although the feast was probably held in remembrance of the first Lord s Supper, which took place at the end of the Passover meal (see Mark 14:12-25). It was during the love feast that the excesses in eating and drinking were taking place (see Hebrews 11:21-22). These attitudes made it impossible to honestly observe the Lord s Table. Paul s main concern was for the Corinthians to properly observe the Lord s Communion.

6 B. A time for remembering (I Corinthians 11:24-25). 1. (vs. 24). This verse goes on to say And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After taking the bread according to the previous verse, this verse says And when he had given thanks, he brake it, and said, Take, eat. The bread Jesus used was the ordinary unleavened bread used at Passover, similar to what the Corinthians were using. However, Jesus gave it a new symbolic significance. Jesus and His disciples had gathered around the table that night for the Passover meal (see Luke 22:14-16). After Judas left, Jesus took the bread (see I Corinthians 11:23) and when he had given thanks, he brake it. First, Jesus gave thanks for the bread, an act that Paul s readers probably left out as they scrambled for food (see I Corinthians 11:21). The giving of thanks was a grateful acknowledgement of God s mercy and request for His blessing. Then Jesus brake it meaning that Jesus broke the bread in order to share it with all His disciples while He was speaking to them. Then the disciples were told to Take, eat. This distribution and eating of the bread by the disciples around the table that night made it a communion service. They shared the bread together. Jesus then explained to His disciples this is my body. The bread was a symbol of His body. This was not Jesus physical body. He was using a figure of speech as He often did using other symbols of Himself (see John 6:35; 9:5; 10:7; 15:1). It was impossible for the bread to have been Jesus literal body, because He was

7 there seated at the table as He distributed the bread (see Matthew 26:20). Note: Perhaps, the breaking of the bread symbolized how Jesus would die. Although not one of His bones was broken while He was on the cross (see John 19:36), His bones were out of joint just as the psalmist prophesied (Psalms 22:14), and His body was bruised and beaten (see Isaiah 53:5, 7). Undoubtedly the broken bread pointed to the physical violence that Christ experienced on the cross. Jesus further explained to His disciples that His body would be broken for you. His body was given over to a violent death for all His people. This was because Jesus death was a sacrificial and substitutionary offering for sin (see Isaiah 53:10). Then Jesus gave the specific purpose for observing the Lord s Supper. He said this do in remembrance of me. The purpose of the Lord s Supper is to remember Jesus and His death for sin. Therefore, the focus of the observance must be on Christ. It is a memorial service of His death. The Corinthians believers by their conduct had defiled the whole intent of the Lord s Table. It should be noted that the command this do in remembrance of me is in the present tense and signifies an action that is to be done repeatedly or habitually. In other words, He was saying keep on doing this. Jesus was not only commanding His disciples to partake that night, but also to continue to repeat this same act. 2. (vs. 25). This verse continues to say 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

8 of me. The phrase After the same manner also means likewise or in the same way. In other words, Jesus did the same with the cup, giving thanks, as He had done with the bread (see Matthew 26:27; Mark 14:22). He took the cup from the table, blessed it, and gave it to His disciples (see Matthew 26:27). The gospels of Matthew, Mark and Luke all agree that the bread came before the cup, and that the procedure was the same for both. Their drinking from the cup was also an act of communion, for they shared the cup together. The phrase when he had supped indicates that Jesus instituted the Lord s Supper after they finished eating the Passover meal (see John 13:2). After Jesus shared the bread with His disciples, He also took the cup and said this cup is the new testament in my blood. The cup symbolized Christ s blood that was shed at His death. It was the blood of the new testament. The Greek term for testament means covenant. Jesus reference here was to the new covenant of Jeremiah s prophecy (see Jeremiah 31:31-34; Hebrews 8:7-13) originally promised to Israel. It will be fulfilled for Israel when the nation accepts Christ s sacrifice for sin (see Hebrews 9:11-15), and is transformed by the Holy Spirit (see Ezekiel 36:26-27). This new covenant promised forgiveness of sins and an inner change of heart. Although the new covenant was originally given to Israel, everyone who puts their faith in Christ inherits the blessings of the covenant. When Jesus said this new testament or new covenant was in my blood, He meant that His blood made the covenant possible and sealed it. Christ s death initiated the fulfillment of the new covenant promise (see Hebrews 10:14-18). There can be no forgiveness of sin without the shedding of blood.

9 Note: In ancient times, contracting parties often ratified permanent covenants by shedding the blood of animals (see Genesis 15:9-21; Jeremiah 34:18). When Israel agreed to God s law, Moses sprinkled the altar, the book of the law, and the people with blood (see Exodus 24:6-8; Hebrews 9:18-20). In the same sense, the blood of Jesus death has sealed the new covenant and is applied to all who trust Him as their Saviour (see Hebrews 10:5-22, 29; 13:20). However, Jesus blood was not merely a symbol of a contract between God and man. It was shed for many for the remission of sins (see Matthew 26:28). Jesus death was a true sin offering, a substitution of the just for the unjust (see I Peter 3:18). The cup of the Lord s Supper symbolizes this finished work of Jesus Christ. Jesus then told His disciples this do ye, as oft as ye drink it, in remembrance of me. In other words, as often as they drank the cup, they were to do so in remembrance of Him. The ordinance of the Lord s Supper is to be observed regularly by God s people. How often we are to partake of the Lord s Supper is not stated specifically. Only the general statement was given, as oft as ye drink it meaning that whenever we decide to eat and drink of the Lord s Table, it should be done as Jesus said in remembrance of me. Both the cup and the bread (see Luke 22:19-20) were reminders of Jesus death and its purpose in God s plan of salvation. Each time we gather at the Lord s Table, we are reminded that we are sinners forgiven through the blood of Jesus Christ, symbolized in the fruit of the vine (see Matthew 26:29). Whenever the Lord s Supper is enacted, it should be observed in line with Scripture. It must be kept in remembrance of Christ and His death. He is to be the

10 focal point of the ordinance. IV. A LOOK FORWARD (I Corinthains 11:26). This verse goes on to say For as often as ye eat this bread, and drink this cup, ye do shew the Lord s death till he come. Paul now summed up the meaning of the entire observance of the Lord s Supper. He declared that Jesus said For as often as ye eat this bread, and drink this cup, ye do shew the Lord s death till he come. As previously noted, the Lord did not give instructions as to how often this memorial service was to be observed. However, the word often definitely indicates that it is to be observed regularly. The Greek word translated shew means to announce or to proclaim. Whenever we celebrate the Lord s Table, we are proclaiming the Lord s death till he come. In other words, whenever the Lord s Supper is observed, it is a visible proclamation of Christ s sacrificial death. This proclamation is to be made until Jesus returns. Therefore, the observance of the Lord s Table points to two important events. It looks backward to the death of Christ and forward to His coming again. At one time, the Lord s Supper commemorates Jesus death and is also a pledge of His return (see Hebrews 9:28). Note: Although the Lord is not present physically in the communion service, He and His death are still proclaimed. The Lord s Supper is like a sermon acted out before the eyes of the participants. It is a reminder to the believer that he or

11 she has placed their faith in Christ and received His salvation (see John 6:51-56). After Jesus returns and establishes His kingdom on earth, the Lord Supper will no longer need to be observed. But participation in the Lord s Supper is to be continued till he come, constantly reminding the participants that Jesus is coming back. Jesus had pointed His disciples to the future by stating that He would not drink from the fruit of the vine until that day when I drink it new with you in my Father s kingdom (see Matthew 26:29). However, this will not be a renewal of the Lord s Supper, but a joyous celebration of the arrival of the kingdom on earth. V. AN INWARD LOOK (I Corinthians 11:27-30) A. Self-examination (I Corinthians 11:27-28). 1. (vs. 27). This verse says Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. Having shown the spiritual significance of the Lord s Supper, Paul drove home the warning his readers needed. It is important to remember that Paul dealt with the subject of the Lord s Supper because of the grave disorders that were taking place when the Corinthian Christians observed it (see I Corinthians 11:18-22). The word

12 Wherefore denotes the connection between the meaning of the observance, and the manner in which it is to be observed. Paul declared that whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. The word unworthily does not mean unworthy. No one is worthy of Christ s salvation or the Lord s Supper. It is only by God s grace that we eat and drink at the Lord s Table (see Ephesians 2:8-9). The issue is not worthiness to participate, but the manner in which it is observed. Unworthily means to approach communion without preparing the heart and mind to recognize its true meaning. Simply put, to eat this bread, and drink this cup of the Lord, unworthily means partaking in the Lord s Table with unconfessed sin, and not focusing on His death for our sins. If we are living in sin and our focus is on anything except Jesus substitutionary death, we are eating and drinking unworthily. Participating in the Lord s Supper without realizing the significance of the ordinance is a serious offense. It\s when we participate in an unworthy manner that we become guilty of the body and blood of the Lord. In other words, when we partake of the Lord s Supper in an unworthy manner, instead of proclaiming the Lord s death by realizing the significance of the symbols of the Lord s Table, we share the guilt of those who put Jesus to death (see Acts 3:13-18). 2. (vs. 28). This verse goes on to say But let a man examine himself, and so let him eat of that bread, and drink of that cup. To avoid the guilt one brings upon themselves by partaking unworthily, Paul said But let a man examine himself. The Greek term for examine

13 means to test something or someone for approval. It was used when testing metals in order to prove that they were genuine. Before coming to the Lord s Table, every Christian ought to test his or her spiritual condition and motives, while allowing God to purge them from sin. The purpose of such self-examination is to make sure we have the correct view and proper attitude towards the observance. These Corinthian believers really needed to examine themselves because among other wrongs, some of them were getting drunk during the meal before the communion service (see I Corinthians 11:21). What a travesty! After believers have properly examined their motives for participating in the Lord s Supper, Paul said so let him eat of that bread, and drink of that cup. Self-examination should not lead us to avoid participating in the Lord s Table, but it should lead us to worthy participation. However, it is better for the believer who may be in sin to refrain from eating and drinking than to make a mockery of God s ordinance. Confession and dedication should follow self-examination. Otherwise, the believer remains out of fellowship with God. Note: The problems leading to eating the Lord s Supper in an unworthy manner may be different today than they were in the church in Corinth, but the challenges are the same. Too often we come to the Lord s Table without proper spiritual preparation! This is a serious problem and results in serious consequences. Therefore, self-examination should always come before participation in the Supper. Some churches and denominations have strict rules concerning who can participate in a communion service. Others practice what is called open communion, where all baptized believers are invited to share in the bread and the cup.

14 However, Paul s point was not to develop a set of congregational rules to determine who can or cannot participate in the Lord s Supper. His focus was on individual self-examination. In essence, the individual worshiper should look inwardly concerning their own motives and practices to see whether their lifestyle is in harmony with Christian doctrine and ethics. Only then should he or she partake of the Lord s Supper. But it remains an individual decision. No one can speculate as to who can or can t participate in communion because we don t know anyone s heart condition. B. Serious consequences (I Corinthians 11:29-30). 1. (vs. 29). In this verse, Paul continued to say For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord s body. Having stated that self-examination was necessary, now the apostle declares that any believer who participates at the Lord s Table in an unworthy manner will incur God s displeasure. He said For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself. The Greek word for damnation means judgment. In this text, it refers to the chastening of believers by the Lord (see Hebrews 12:6-7). This chastening is not eternal damnation or judgment (see Romans 8:1) it is the Lord s correction of a Christian. If Paul was referring to eternal damnation as being the results of anyone who

15 has taken communion in an unworthy manner, very few believers would have any hope of going to heaven. Therefore, the damnation or judgment Paul had in mind was some disciplinary action taken directly by God on that worshiper. The failure to conduct a self-examination leads to not discerning the Lord s body. The Greek word translated discerning means to separate and has to do with distinguishing one thing from another. In this verse, the lack of discernment occurs when the eating and drinking at the Lord s Supper is not distinguished between ordinary food and that which symbolizes Jesus body. When this happens, there is also a failure to reflect on the Lord s death as we commune. Note: Every Christian should ask themselves if there is anything going on in their lives that might bring shame on the name of Jesus Christ and upon His church. If so, it would be better to stay away from communion, for the one who partakes of it in such a low spiritual condition eateth and drinketh damnation (judgment) to himself. This does not refer to the eternal loss of one s soul, but to the disciplinary actions the Corinthians were currently suffering as we will see in the next verse. 2. (vs. 30). In this verse Paul said For this cause many are weak and sickly among you, and many sleep. The phrase For this cause means for this reason. Undoubtedly, there were many believers in Corinth who were experiencing ill health and even death. Paul attributed some of this to the believers not discerning the Lord s body (see I Corinthians 11:29) while partaking of the Lord s Supper. Therefore, Paul said the cause or reason

16 why many are weak and sickly among you, and many sleep was because of their irreverent attitude when they shared in the Lord s Supper. In other words, many believers were experiencing a lack of physical strength through sickness and some had even died because they approached the Lord s Table in an unworthy manner. The word sleep is used in this text as a figure of speech for death (see I Corinthians 15:6; I Thessalonians 4:13, 15; II Peter 3:4). All these things were happening due to the irreverent manner in which these Corinthian Christians had observed the Lord s Supper. Wow!!! VI. AN OUTWARD LOOK (I Corinthians 11:31-34) A. The value of self-judgment and God s judgment (I Corinthians 11:31-32). 1. (vs. 31). The apostle continued to say in this verse For if we would judge ourselves, we should not be judged. It s true that we can expect God to discipline us when we are disobedient. However, Paul said that we can avoid such discipline if we engage in self-examination that assures that we are living acceptable lives before the world and God. Therefore, Paul said, For if we would judge ourselves, we should not be judged. The Greek word for judge is the same Greek term translated discerning in verse 29. Judgment or God s discipline would not be

17 necessary if we Christians would judge ourselves. When Christians examine themselves they seek divine help to overcome their sinful tendencies instead of waiting for divine judgment to fall. Note: Unfortunately, many believers are just going through the motions in the Christian life. Yes, they have received Jesus Christ as Saviour and know that heaven is their promised home. But they don t think that they need to be concerned with becoming better, more mature Christians. The New Testament argues against such ideas (see Ephesians 4:11-16; I Peter 2:1-3). 2. (vs. 32). Paul continued to say in this verse But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. The Greek word for chastened primarily means to train a child. Just as we chasten or discipline our own children, God also chastens His children (see Hebrews 12:5-8). Unfortunately, even as believers we will sometimes neglect to judge or examine ourselves concerning the sin in our lives. When that happens, we will be judged by God. But even when God judges the Christian, He does it as an act of mercy, for we are chastened of the Lord, that we should not be condemned with the world. The world, or those who fail to accept Jesus as Lord and Savior, is condemned already (see John 3:18). Since Christians are saved and belong to God, when we fail to worship in a worthy manner or displease Him in any way, we can expect His chastening (see Hebrews 12:5-8). God does it so that we won t be condemned with the world. To be sure, God s chastening is never meant to hurt us. Instead, it is an act of

18 discipline that God administers out of love to correct our errors and lead us to spiritual maturity. God chastens His children in order to produce righteous conduct in us (see Hebrew 12:9-11). Note: God s action in chastening His people distinguishes us from the world of men. Believers are not of this world (see John 17:16). Therefore, God deals with His people in a manner that differs from the way in which He will deal with sinners at the final judgment (see Revelation 20:11-15). As God s people, believers are not under His condemnation (see Romans 8:1). B. A plea for orderly behavior (I Corinthians 11:33-34). 1. (vs. 33). In this verse Paul says Wherefore, my brethren, when ye come together to eat, tarry one for another. The word Wherefore indicates that Paul is concluding his instructions on the Lord s Supper. So he returned to the specific problems that he began with (see I Corinthians 11:17-22). The words my brethren refer to all of the believers at Corinth. Paul urged his readers saying when ye come together to eat, tarry one for another. The words when ye come together to eat probably refers to the love feast (see the note in the Lesson Background; Jude 1:12) that preceded the Lord s Supper. As noted earlier, this was something like a fellowship meal or church dinner that came before the Lord s Communion service. Paul was saying here that when the Corinthian

19 believers came together to eat the love feast, there were some who refused to wait for everyone to arrive at the meeting place (see I Corinthians 11:21). In addition, the poor believers who needed a good meal, were disgraced before the entire church (see I Corinthians 11:22). With this in mind, Paul urged his reader to be considerate of each other when they came together and tarry (wait) one for another. 2. (vs. 34). In our final verse Paul said And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. Because there were members of the Corinthian church who didn t want to wait for late arrivals, and began eating and ate so much that some didn t get anything to eat (see I Corinthians 11:21-22), the apostles told his readers that if any man hunger, let him eat at home. In other words, if they could not wait for others, then they should eat at home instead of defiling God s ordinance, the Lord s Communion. Paul gave his readers these instructions so that ye come not together unto condemnation. If these believers came together with the right attitude and behavior, understanding that the focus was the Lord s Supper, they would avoid incurring God s displeasure and discipline (see I Corinthians 11:29-32). Paul concluded his instructions saying And the rest will I set in order when I come. The words the rest may refer to additional problems concerning the Lord s Supper, or it may refer to other issues that needed to be corrected. Whatever Paul meant, he informed his readers that the rest will I set in order when I come. With the words when I come,

20 Paul was probably referring to any future visit he might make to Corinth. VII. Conclusion. The communion service in our church is a time of remembering the death of Jesus Christ on the cross, but we also need to keep in mind the larger context of the service. We are really remembering the new covenant that Jesus instituted at the Last Supper. At the heart of that covenant is His death, leading to our salvation. Let us come to our next communion service with a humble spirit, examining our lives and judging our sin. Let us also think consciously about the new covenant, which provides our salvation through Jesus Christ. ***The Bible Expositor and Illuminator, Union Gospel Press***

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