LESSON 17
(11:17-34)

COMMUNION

17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse.  18 For, in the first place, when you assemble as a church, I hear that there are divisions among you; and I partly believe it, 19 for there must be factions among you in order that those who are genuine among you may be recognized.  20 When you meet together, it is not the Lord’s supper that you eat.  21 For in eating, each one goes ahead with his own meal, and one is hungry and another is drunk.  22 What!  Do you not have houses to eat and drink in?  Or do you despise that the church of God and humiliate those who have nothing?  What shall I say to you?  Shall I commend you in this?  No, I will not.
23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you.  Do this in remembrance of me.”  25 In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood.  Do this, as often as you drink it, in remembrance of me.”  26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.  28 Let a man examine himself an so eat of the bread and drink of the cup.  29 For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.  30 That is why many of you are weak and ill, and some have died.  31 But if we judged ourselves truly, we should not be judged.  32 But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world.
33 So then, my brethren, when you come together to eat, wait for one another–34 if any one is hungry, let eat at home–lest you come together to be condemned.  About the other things I will give directions when I come.

Communion had been brought up in 10:14-22 in relationship to the “oneness” in the body of believers, a union with Christ represented in the communion.
The fact of parties among the brethren had already surfaced in 1:10.  In our test, part of the effects of that spirit is brought out.  We want to keep in mind that the early churches often combined a meal with the communion time (recall that Jesus brought the ordinance into being during a meal, Jn. 13).  Here in America a meal is not normally a part of the worship time of Christian assemblies, so we have no problems like these in our text.  In Corinth, however, the lack of love on the part of some and the party spirit among them caused Paul to write about the matter.  The text is familiar, but it is within a larger context of the lack of unity and the absence of being Christ-like that it should be seen.
11:17 – While some things were being done in Corinth as Paul had instructed, v. 2, some of the actions of the brethren toward each other were not right, and needed correcting.  The communion time had many good effects when it was properly observed.  However, the partisan spirit was too much in evidence, and the total picture was not good but bad.
V. 18 – church – This means the assembled congregation, not a building.
divisions – As in 1:10, the brethren were not characterized by a unity but a schismatic spirit.  See on 1:10 for the word dissension, which has the same Greek word schisma behind it as we have here.
V. 19 – factions – The Greek tem is hairesis, from which we get our word “heresy” in English.  It has the idea of a choice made that results in alignment with something or someone.  Often the connotation is bad in that a selfish motive or nature is indicated.  For texts to see, look at Mt. 12:18; Acts 5:17; 15:5; 24:5, 14; 26:5; 28:22; Gal. 5:20; Phil. 1:22; II Thess. 2:13; Tit. 3:10; Heb. 11:25; II Pet. 2:1.  Check 12:4 for one use of the term.  Another Greek term that is akin to this word is erithia.  This term has a nuance of rivalry and self-seeking, resulting from an unwarranted jealousy.  It is found in Rom. 2:8; II Cor. 12:20; Gal. 5:20; Phil. 1:16 (KJV) or 1:17 (RSV); 2:3; Jam. 3:14, 16.
During the communion time, Christ should have been the sole object of interest and the evidence of a self-seeking spirit was definitely out of place.  However, the mind-set of some gave clear evidence that the sweet spirit of Christ was absent, since their treatment of others was not praiseworthy but deserved a rebuke.
V. 20 – Probably best taken in irony.  the poor attitude held by some brought condemnation, v. 27ff., and had the effect of canceling any good that might have been gained from the observance.  The Lord’s supper should have been observed; instead the lack of love for each other prevented a proper observance, even if they went through the motions.
V. 21 – While the Lord’s supper could have been held during a meal, the self interest was all too evident.  Rather than having things in common with each other, as the members of Christ’s body, they were evidently looking our for “number one” instead of the interests of the others, Phil. 2:4.  It appears as if they acted like they were eating in a café rather than a solemn assembly.
V. 21 – his own meal – Not only were they perverting the primary purpose of the assembly by their factionalism, they were so self-indulgent that they were eating and drinking to excess.
V. 22 – houses – We must remember that the assemblies were in houses, public meeting places or other areas large enough to provide room for the assembled people.  No buildings specifically made for church groups are known until about A.D. 150.  Note 16:19.
despise – This was the tragedy in the matter.  Their gatherings should have been for mutual unbuilding and a collective worship of God, providing food for the inner man as well as the outer man.  They were no doing so, but rather  making a travesty of the precious memorial of Jesus’ death, exhibiting ungodly attitudes and bringing condemnation upon themselves.
humiliate – See on v.4 (dishonor) for this term.
who have nothing – The problem of affluence and poverty has always been a part of the human scene.  James 2 speaks to te point.  Acts 4 shows how some handled the problem.  While the “poor” may be always present, John 12:8, Christians should make no distinction such as the world does.
V. 23 – This familiar text should be seen for what it is: a record of the selfless and loving action of Jesus for others, memorialized by Him and in remembrance of Him as contrasted with the actions and attitudes of those in Corinth.
I received – In addition to the gospel accounts of the institution of the communion, God revealed to Paul what took place and what it was to mean.  He had told the Corinthians not only what was to be done but the purpose of the memorial.  Luke’s account shows that the bread was broken and passed around during the meal, while the cup was shared after the meal, as Paul also shows in v. 25.  John’s account centers more on the Corinthian-like attitudes of the disciples present in the upper room, and what Jesus did to alleviate the matter.
betrayed – In actuality, the things taking place in Corinth were as much a betrayal of Jesus in some respects as what Judas did.
V. 24 – given thanks – Jesus gave God thanks at the feeding of the 5,000, Jn. 6:11; and at the feeding of the 4,000 some three or four months later, Mt. 15:36, and for answered prayer, Jn. 11:41.  Some of the Corinthians were probably cheating themselves and harming others at a time when a contrite spirit and a grateful heart should have been in evidence.
This is my body – The unleavened bread which Jesus broke into pieces and passed around was to make the disciples think of Him and His supreme sacrifice in behalf of them and others.  Clearly, some in Corinth were not thinking about any sacrifice of self for the good of others.
V. 25 – This cup – The cup containing fruit of the grape vine, like the bread, was to bring into one’s thinking the total offering Jesus made.  Neither the loaf nor the cup were to call attention to themselves–they were but common items–but to Jesus.  This they should do for all who partake.
new covenant – As Hebrews 9:15-17 shows, Jesus’ death brought into being God’s new way to deal with the sins of mankind.  Jesus’ death was the complete and satisfactory sacrifice to atone for all the sins ever committed by men.  God, unwilling that any should perish, desirous that all should come to repentance, gave the only son He had, Jn. 3:16, so that all men everywhere might by faith be saved.  This gift was the crux of the new covenant.  It would be good now to read all of Hebrews 7:1–10:18 in respect to this point.
as often as – The early church, if the assemblies at Troas, Corinth and in Galatia be representative, met upon Sunday for corporate worship.  Early church historians bear this out also.   Acts 2:42, 46 seems to point out that the first Christians met at regular times, perhaps daily.  However, the weekly observance evidently became the accepted nor.  While it would be fitting anytime to remember Jesus in communion, the Sunday observance seems to have been the practice of the first century Christians.
V. 26 – you proclaim – The Lord’s supper is many things, a proclamation, a memorial, a fellowship and a representation of a covenant relationship.
Proclaim is from a Greek term parangell_, which has the thought of instruction or directions given.  See Mt. 10:5; Mk 6:8; 8:6; Acts 5:28; 15:5; 16:18, 23, 24; I Thess. 4:2, 11; II Thess. 3:4; I Tim. 1:5, 18; 6:13.
The Corinthians were, by their actions, proclaiming some thins besides Jesus’ death in behalf of others.  They were failing to center their attention and activity upon Jesus, to meditate upon Him and reflect Him in life.
In passing, we would note that the Bible does not state that the communion time was or is to be the “center” of the corporate worship.  It was and is an important facet of it, but worship of god and proclamation of God’s truth are important facets also.  Some of the first Christians met at separate times for communion and “preaching” while others combined these.  (We must recall that the Bible doesn’t outline a “worship service” as we normally think of it.  One can and should worship God daily, individually or in family groups, as well as in corporate worship at specified time sin the week.)  While thinking of the early Christians, remember that many were slaves and had to meet before daybreak or at night to worship together.  One of the great things about Christianity is the comparative freedom in respect to meeting times and “ways of corporate worship.”
V. 27 – in an unworthy manner – The Corinthians were examples of doing just this.  While nothing is said in the New Testament about sins being forgiven during communion time (though one could repent and ask forgiveness during that time), it is certainly possible to sin during the observance.  We not in passing that the emphasis is upon the manner of partaking, not upon the character of the one partaking (the K.J.V. tends to make people think about character rather than manner).  The memorial was meant for Christians, and should be observed in a manner that honors the One whose death is being remembered.
The Greek word behind “unworthy” is anaksi_s, from the term meaning to be unfit or incompetent.  It was in 6:2.  The root term ‘to be worthy’ appears many times in the N.T., such as in Mt. 10:10; Lk. 7:4; 15:19, 21; Jn. 1:27; Acts 13:25; Rom. 16:2; Eph. 4:1; I Thess. 2:12; I Tim. 5:17, 18; Heb. 3:3; 10:29; 11:38.
V. 28 – examine from dokimadz_, ‘to test’ or ‘to examine’ something or someone in order to ascertain worth or status.  Paul used it in 9:27 (“disqualified”).  Check Lk. 14:19; Rom. 1:28; 2:18; 12:2; 14:18; 16:10; I Cor. 16:3; II Cor. 8:8, 22; 10:18; 13:3; Gal. 6:4; Eph. 5:10; Phil. 1:10; 2:22; I Thess. 5:21; I Tim. 3:10; Heb. 3:9; I Pet. 1:7.  Notice that nothing is said about examining anyone else; oneself is to be the sole subject for testing, and Christ to be the sole object of attention.
In order to escape guilt, v. 27, its adverse effect, vv. 29-30, and God’s judgment, vv. 31-32, all of the brethren needed to take stock of themselves in light of the main reason for meeting together and especially in respect of the Lord’s table.
V. 29 – the body – Some take this to mean the assembled brethren while others think it refers to Jesus’ body, represented by the loaf and the cup.  Both views have some merit.  In fact, some of the brethren were neglecting to recognize either the body of which they were a part or the emblems represented.
discerning . . . judgment – These words have the same Greek root krima in different senses.  Note the discussion of it on 2:2.
V. 30 – weak . . . ill . . . died – The wrong attitude and actions as noted in v. 27 had already had their effects upon the Church in Corinth.  A good thing (the communion time) was bringing evil results because of their own lack of a Christ-like character.  An analogy would be the Mosaic law.  Paul states that the law was good, Rom. 7:12, but if one broke it, then sin resulted, culminating in death.
The word behind “died” is sometimes translated “sleep” (as in K.J.V.).  It is koimo_, which means ‘to sleep’ in the normal use or figuratively to be dead.  Check Mt. 27:52; 28:13; Lk. 22:45; Jn. 11, 12, 13; Acts 7:60; 12:6; 13:36; I Cor. 7:39; 15:6; 18, 20, 51; I Thess. 4:13-15; II Pet. 3:4.
V. 31 – Each should examine self, v. 28, to correct self and thus avoid God’s censure.  Spiritual problems in Corinth gave tacit evidence of their failure to do for themselves as they ought to do.  Spiritual well-being was contingent upon doing God’s will as much as and in the way that God willed.  So it is with us – it must be started and continued.
V. 32 – God through Paul had delivered to them the life He desired.  He even was providing correction for their own good.  If they would allow Him to discipline them as they needed, then new and better things would result.  Note carefully Heb. 12:5ff. for this idea.
chastened – The Greek word here paideu_ is interesting.  It runs the gamut of meaning in regard to the total rearing of a child to adulthood.  The person in ch. 5 was to receive a form of discipline.  The whole epistle is a form of discipline, written to instruct and train.  (For usage of the term, see on 4:15.)  If the brethren willed to follow what Paul wrote, then they would escape God’s condemnation which the unsaved (or unwilling) were sure to receive.
V. 33 – A final exhortation: they were to correct their practice and act becomingly as children of the light.  In so doing, God would be glorified, Christ properly remembered, and all the brethren build up.
V. 34 – The primary purpose of their assembly was to be spiritual.  If they could not keep it on that level and have a meal together, then the meal should be omitted in order to achieve the intended purpose.  The choice was theirs, for the instructions were clear and to the point.  They had perhaps boasted of doing all that Paul had told them to do, 11:1.  They actually were failing to do as he had instructed.  Now the opportunity to follow through in Christian fashion was again handed to them.

	LESSON 17 QUESTIONS

1. 	Outline the reason(s) why Paul would not praise them in respect to the corporate worship.

2. 	What was the Lord’s supper to mean, according to 10:14ff., which they were failing in?

3. 	How did the sacrifice of Jesus show a spirit that was absent in some people at Corinth?

4. 	What did Jesus say the emblems were to bring to memory?

5. 	Name some effects that are possible through proper observance of communion.

6. 	List some effects possible through lack of proper observance of communion.

7. 	What was each person to do for himself/herself, v. 28?

8. 	By what means could they escape the condemnation of the world?

9. 	Have you considered how many different ways God may discipline you, and the purpose behind the discipline?