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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE FIRST LETTER TO THE CORINTHIANS

CHAPTER ELEVEN:
MEETING IN UNITY

Theme Verse: 17

1 Corinthians 11:1 – Imitate Christ

1CO11:1 Become imitators of me just as I also [imitate] Christ. 576

576

Become imitators of me just as I also [imitate] Christ: Or, followers, pattern. The Greek is MIMETAI. [Philippians 3:17; 2 Thessalonians 3:9] It is likely this verse belongs at the end of chapter 10 as a 34th verse. Members of the Church are to watch the elders and then imitate their faith and godly conduct. [Hebrews 13:7] Of course, the main role model is the Nazarene himself. [1 Peter 2:21]

1 Corinthians 11:2-6 – Headship and Prayer

1CO11:2 Now I am praising all of you because you have remembered me in everything, 577 and just as I delivered instructions to you, 578 you continue to hold them fast. 579

577	I am praising all of you because you have remembered me in everything: Or, commending, give credit. Paul is being kind to the congregation as a whole, while he knows quite well he has his detractors in Corinth who oppose him.

578

I delivered instructions to you: Or, traditions, ordinances, rules. See notes on 1 Corinthians 4:17. [2 Thessalonians 2:15; 3:6] On “instructions” see also 1 Corinthians 7:10 and 1 Corinthians 11:17. Christian congregations were not antonymous bodies but under the authority of qualified Christian men, such as Paul.

579

You continue to hold them fast: Or, upholding, keep unchanged. In general the congregations of Christ, which Paul formed or visited, seem to have followed his “instructions” thus forming a degree of unity throughout the Church. As we see in 1 Corinthians some times these are opinions and at other times commandments.

1CO11:3 However, I wish all of you to know 580 that the head of every male is the Christ, 581 but the head of a woman is the male, 582 and the Head of the Christ [is] The God. 583

580

However, I wish all of you to know: What follows may be the result of a question or problem in Corinth. The Greek and Jewish worlds were quite different when it came to women’s roll and place in spiritual matters. Greek women often served at their pagan temples featuring sexual immorality as part of their religion. On the other hand, Jewish men covered their heads in prayer and Scripture reading. Jewish women veiled their heads when in the synagogue or at the Temple. Greek women did not. So, the question of a woman’s role in the Church was a natural one.

581

The head of every male is the Christ: Paul uses the Greek ANDROS which is the word for a male human. The word “head” is from the Greek KEPHALE [Strong’s Exhaustive Concordance #2776, from the root CAPTO (from which comes “captain”) meaning to “seize” as in the head]. In English “head” may mean: “a dominate position of leadership; leader, ruler, chief.” Judging from the use of the word with Christ and God it is clear “head” is used on someone who either leads or rules, either with a soft or hard hand depending on the need. Christ may lead with a gentle hand as he does at Matthew 9:36 and Matthew 11:28-30, or he may be strong and powerful in his leadership. [Compare Matthew 16:23 and Revelation 19:15] The “head” is also provider and protector. Christ’s headship of the Church also occurs at Ephesians 1:22; 4:15; 5:23. It is the headship of Christ which is the role model for the “head of the woman.”

582

But the head of a woman is the male: Or, TAY: a woman is responsible to her husband. Perhaps among the most detested phrases to some women through the general principle has existed throughout time and continues so in most cultures. For details on the woman in the Bible see the Biblical Article The Biblical Woman in Nazarene Commentary 2000©. Paul will go on to discuss this matter of female submission to male leadership in chapter 14 as well as elsewhere in his epistles. Compare 1 Corinthians 14:34; Ephesians 5:24; 1 Timothy 2:11, 12. Both men and women are sinners. Both husbands and wives are sinners. Both husbands and wives will abuse whatever powers or authority they may possess. Because of the male’s greater strength, it is unfortunate that many husbands throughout history have ruled “tyrannically” over their households. Compare God’s attitude on this at Malachi 2:14, 15.

583

The Head of the Christ [is] The God: Only one Being in the Universe has no “head” and He is the Absolute God. Paul uses HO THEOS [The God] as he does most often elsewhere. Christ, like the man and woman, has his own Head. Christ is never equal to God, as no man is equal to Christ. [John 14:28] See the notes on 1 Corinthians 15:28.

1CO11:4 [Now] every male praying or prophesying 584 having something [covering] his head shames his Head. 585

584

[Now] every male praying or prophesying: Or, GDS: prayer or explains the will of God; PME: prays or preaches. The Greek word PROPHETES [Strong’s Exhaustive Concordance #4395, utter forth, declare] means “speak + before” and may include foretelling a future event or speaking before others about God’s purpose and standards. Both men and women may pray or speak as Peter declares in his Pentecostal speech at Acts 2:17. [Note there that while men and women prophesy, only men will have inspired dreams and visions.] Paul does not here limit this prayer or speaking to just the congregation meeting.

585

Having something [covering] his head shames his Head: It was customary for Jewish men to pray with their head covered with the prayer shawl. Paul goes directly counter to this tradition with which he was raised to state the opposite. Men who pray or prophesy with their head cover shame Christ, and thus The God.

1CO11:5 But, every woman praying or prophesying without being covered by a veil, 586 she is shaming her head. 587 For it is the very same thing as a woman with a shaved head. 588

586

Every woman praying or prophesying without being covered by a veil: Paul nowhere limits this custom to a certain situation, place, or condition. When women prayer or speak they are to be veiled. Not all women prophesied for a variety of reasons. [Acts 21:9] Paul is to go on to lay out the “Master’s commandment” that women do not speak in the Church but remain silent. [1 Corinthians 14:33-35, 37; 1 Timothy 2:11-14] Thus any prophesying they might do would be before other women. Compare Acts 16:12 where women had gathered for prayer, and likely godly talk, when Paul took the opportunity to witness to them. There is no example in the Christian Bible of a woman speaking before or in a congregation.

587	She is shaming her head: Or, TAY: dishonors her husband. By shaming her head [husband] she shames Christ and The God.

588

It is the very same thing as a woman with a shaved head: Paul’s analogy of shame is the woman with a shaved head. In some cultures adulterous women had their heads shaved. In Israel when a man on a military campaign captured a beautiful non-Jewish woman, whom he wanted as a bride, she had to shave her head for one month. If she still appealed to the man after that he could marry her. [Deuteronomy 21:11-13] Egyptian priestesses and others shaved their heads. Compare the association with rejection at Jeremiah 7:29.

1CO11:6 Now if a woman is not covered with a veil 589 let her also have her hair cropped. 590 Because it is disgraceful for a woman to be cropped or shaved, let her be covered in a veil. 591

589	If a woman is not covered with a veil: That is, refuses to wear a veil when praying and speaking. Or, BAR: if a woman is going to abandon wearing a veil, she might as well go the whole way and have her hair cut short.

590	Let her also have her hair cropped: Or, shorn; CON: if she cast of her veil, let her shave her head at once. Paul is sarcastic and tells any woman who refuses that she ought to have her hair cut short. Note the example of humble submission reflected in the veil at Genesis 24:65.

591

Let her be covered in a veil: Or, covered. Paul will now continue to give more Scriptural details on the place of women in the Church. The problem in the modern Church is whether these “instructions” are valid in cultures were women are considerably liberated. This is a decision Christians must determine and accept the responsibility for the outcome.

1 Corinthians 11:7-10 – Men, Women and God

1CO11:7 For, indeed, a male ought not to have his head covered as God’s image 592 [Genesis 1:28] and glory; 593 but, the woman is the male’s glory. 594

592

A male ought not to have his head covered as God’s image: Paul’s first reason is that the male is more perfectly and completely “the image of God.” He alludes to Genesis 1:27, “And The God made the human after His own image, in God’s image He made him.” [LXX] Though some will draw other conclusions from Genesis 1:27, Paul’s inspired interpretation is that when it speaks of God’s image it is referring to the male, Adam. [James 3:9] Paul likely does not mean the woman is not in God’s image, but in the more qualified sense that as God is a “head” the male more closely image’s God in this matter.

593	And glory: Or, NOR: for he represents the person and glory of God; MOF: he represents the likeness and supremacy of God.

594

The woman is the male’s glory: Or, TCN: reflection of man’s glory; MOF: represents the supremacy of man. Paul does not speak of that woman who shames her husband as before, but the woman of godly beauty who is honored in the community, bringing her husband glory. Compare the example in Proverbs 31:10, 11 2, 23. This is so true that it is actually abused by men in what is called the “trophy” wife.

1CO11:8 For the male did not originate from the woman, 595 but the woman originated out of the male. 596 [Genesis 2:21]

595	The male did not originate from the woman: Or, not out of, not originally spring from, not come from. [Genesis 2:7] It is clear from Genesis chapter two that the male has seniority over the female and existed before her. The male was formed out of the clay of Eden.

596

The woman originated out of the male: Or, made out of, from man, came out of. Paul alludes to Genesis 2:21 and the making of Eve from the rib of Adam. Though such would have been viewed as nonsense in times past, present genetic work in DNA and genomes makes the whole divine operation plausible. God could have made the woman a separate creation from the soil of Eden, but he chose another way. Likely from the male Adam’s YX chromosomes he formed a female, or feminine “human with a womb.”

1CO11:9 Also, the male was not created for the woman’s sake, but the woman for the man’s sake. 597 [Genesis 2:18]

597

The woman for the man’s sake: Or, KJV: the woman for the man; PME: created for the sake of man. Paul alludes to Genesis 2:18. Paul has given three reasons for male headship and the woman’s need for the veil: a] Man was created in the image of God; b] Man has seniority as the first of human creation; and, c] the woman was created as man’s helper and compliment.

1CO11:10 Thus, it is a necessity that the woman have some [symbol of] authority over her own head 598 for the sake of the angels. 599

598

It is a necessity that the woman have some [symbol of] authority over her own head: Or, KJV: for this ought the woman to have power on her head; TAY: a sign that she is under man’s authority; NEB: it is the woman’s duty to have a sign of authority on her head; PME: for this reason a woman ought to bear on her head an outward sign of man’s authority. This “sign” is the veil when she prays to God or speaks for God. William Barclay makes a notation on this subject: “A woman’s veil was her protection and her authority” when going about in public.

599

For the sake of the angels: Or, KJV: because of the angels; GDS: on account of the angels; WMS: respect for the angels; MON: because of her guardian angels; TCN: because of the presence of the angels. There are many views. Paul gives a fourth reason: the angels. One possibility is that the angels must also show their submission to God. Some chose not to as Genesis 6:1ff recounts. God is compared to a Husband whose wife is Israel. [Isaiah 54:1ff] Paul uses the same analogy in what he calls “the Jerusalem above” or “heavenly Jerusalem.” [Galatians 4:26; Hebrews 12:22, 23] This “Jerusalem above” is composed of “the chosen angels” who represent something of God’s Woman. [Revelation 12:1ff] Thus, the godly Christian woman praying with her head veiled becomes a lovely example to the submissive angels who serve before God.

1 Corinthians 11:11-16 – Man and Woman

1CO11:11 However, besides this, neither may [the] woman be separated from a male, 600 nor may a male be separated from [the] woman – as far as YHWH 601 is concerned.

600	Woman be separated from a male: Or, KJV: neither if the man without the woman; NOR: man is not independent of woman; NEB: woman is… essential to man. All males came into the world by birth from their mothers, and the human race’s future existence is dependent on females.

601	YHWH: Or, [the] Lord; [the] Master; KJV: in the Lord; GDS: in union with the Lord; CON: in their fellowship with the Lord; WEY: from the Lord’s point of view; NEB: in Christ’s fellowship. In view of the context it might be suggested that this refers to God.

1CO11:12 For just as the woman originated from the male, 602 just so also the male [comes about] by means of the woman. 603 But everything originated with The God. 604

602	Woman originated from the male: Or, KJV: is of the man; NOR: created out of; NAS: woman originates from the man. Paul knows this is what Genesis chapter two confirms.

603	The male [comes about] by means of the woman: Or, RSV: so man is now born of woman; WEY: man has his birth through woman.

604	Originated with The God: Or, WEY: everything comes ultimately from God. This would also include His Son. [Proverbs 8:22]

1CO11:13 You judge among yourselves: Is it fitting 605 a woman not be covered with a veil when praying 606 to The God?

605	Is it fitting: Or, KJV: is it comely; ABU: is it becoming; PME: do you think it right and proper? Paul challenges the judgment of the congregation.

606

A veil when praying: Or, KJV: pray unto God uncovered; ABU: pray to God unveiled; PME: pray to God bareheaded. Paul seems confident the whole congregation will agree that it is fitting and proper for a woman to cover her head when praying. Some make this “in public” but Paul does not limit the matter. He could have easily said so if that was his intent.

1CO11:14 Indeed, does not nature itself continue to teach 607 all of you that if a male has long hair it is a dishonor to him? 608

607	Does not nature itself continue to teach: Or, PME: a natural principle here. Paul has used proof from the Bible and now he turns to nature for a general principle.

608	Dishonor to him: Or, shame, disgraceful, degrading. Paul is strong in his language. He will go on to use this word again.

1CO11:15 But in contrast when a woman has long hair it is a glory to her. 609 Because her long hair has been given to her as a headdress. 610

609	Long hair it is a glory to her: Or, added grace, her pride. Most men would agree a woman with long hair has more “glory” than a woman with very short hair. Most cultures since time immemorial have held the same view.

610	Headdress: Or, KJV: for a covering. Paul does not suggest this means a woman need not wear a veil while praying, for that would contradict everything he has said before.

1CO11:16 However, if anyone seems to be a lover of controversy, 611 we have no such custom 612 [of a woman praying unveiled], neither [do] the congregations of The God.

611

Lover of controversy: Or, KJV: if any man seem to be contentious; BER: anxious to dispute the matter; MOF: presumes to raise objections on this point; TCN: thinks it right to contest the point; BAR: would like to go on arguing about this. Paul anticipates some disunity on the matter. Interestingly, his words seem to have considerable bearing today as many Christian men and women will object to Paul’s direction. This subject still creates considerable controversy.

612

No such custom: Or, MOF: no other mode of worship; GDS: recognize no other practice in worship than this; BAR: we have no such custom as the participation of unveiled women in public worship. Paul nowhere uses the word “public” though some understand it so. It would seem that the early Church’s custom throughout all congregations – whether Jewish or non-Jewish – did not experience women praying or speaking unveiled.

1 Corinthians 11:17-19 – Why Heresies Tolerated

1CO11:17 However, in giving you the following instructions 613 I do not praise you. Because it is actually not for the better, but for the worse that you meet together. 614

613	Following instructions: Some render this as though it might refer to the previous counsel. [KJV: in this; NEB: these injunctions; NOR: while instructing you] Others suggest what follows. [RSV: following instructions; MOF: following injunctions]

614

Worse that you meet together: That is, “It is actually harmful for you to go to meetings.” OR, KJV: not for the better, but for the worse; KNX: does harm not good; CON: your solemn assemblies are for evil rather than for good. This is a powerful rebuke. The idea that it would be better to stay home rather than go to meetings is shocking. However, some congregations even in the modern period are so far from the early Christian example as to actually do more harm than good.

1CO11:18 For first of all when you assemble for meeting I hear that schisms exist 615 in your midst. In part I believe this.

615

Schisms exist: Or, divisions, cliques, arguing, splits; BAR: you are split into mutually exclusive groups. The Greek word is SCHISMATA [Strong’s Exhaustive Concordance #4978, rent, dissension] and repeats what Paul mentioned in 1 Corinthians 1:10. We have seen a variety of subjects on which the Corinthians were divided. Paul will now go on to discuss the Master’s Supper, congregation order [chapter 12], spiritual gifts [chapter 14], and the doctrine of the resurrection [chapter 15]. What would be Paul’s view of the modern Church with its tens of thousands of schisms?

1CO11:19 Now there is a necessity 616 that opinionated heresies exist 617 in your midst that those approved may also become manifest 618 among you.

616	Now there is a necessity: Or, there must be, must necessarily be. Paul will give his reason.

617

Opinionated heresies exist: Or, KJV: heresies; PME: cliques; NEB: dissensions; WEY: differences of opinion; NWT: sects. The Greek is HAIRESEIS [Strong’s Exhaustive Concordance #139, choosing, choice, sect, party, dissensions arising out of diversity of opinion] from which the English “heresy” is rooted. The word is used of the “sects” among the Jews [Acts 5:17; 15:5] but also of the Nazarenes. [Acts 24:5, 14; 28:22] Compare the use of the word at Galatians 5:20 where it is a work of the flesh, and 2 Peter 2:1 where it is associated with false prophets. Ideally the Church should be of “one opinion” as Paul has earlier counseled. [1 Corinthians 1:10] However, given the egotism and arrogance of some men and women, their opinions begin to dominate and further divide the congregations. As a result sects and schisms begin to multiply like an uncontrollable disease. [Compare 2 Timothy 2:17.] More and more a “different Gospel” with a “different Jesus” divides the Church into its present tens of thousands of parts. [2 Corinthians 11:4;Galatians 1:6, 7] Paul damns these.

618

Approved may also become manifest: Or, BER: that those who have God’s approval may be clearly seen among you; MOF: if genuine Christians are to be recognized; KNX: so that those who are true metal may be distinguished from the rest. Compare notes on Malachi 3:18, almost an echo of these words. God permits ferment in the Church as a basis for judgment between the wheat and the weeds. Compare notes on 2 Thessalonians 2:11, 12.

1 Corinthians 11:20-22 – Why Impossible to Partake

1CO11:20 Therefore, when you assemble together to the very same place, 619 it is not appropriate for you to eat the Master’s Supper. 620

619

When you assemble together to the very same place: Or, WMS: when you hold your meetings. Paul turns his attention to a problem among the Corinthians regarding the “Lord’s Supper.” In this phrase he refers to a congregational meeting of the whole ecclesia in one community. He will go on into chapter 14 to set in order other details regarding meetings in particular. There are several views on this meeting in general: a] some view it as a regular meeting held weekly; others, it is an annual meeting of special note to observe the Master’s Supper. At present times there are four approaches to the Master’s Supper or Communion: a] the daily mass of the Catholic Church, usually in the morning; b] the weekly Sunday morning meeting of some Protestant churches; c] a service on the first Sunday of the month, often again in the morning; and, d] an annual observance generally held on Nisan 14. The later is almost always held in the evening of the full spring moon.

620

It is not appropriate for you to eat the Master’s Supper: Or, KJV: it is not to eat the Master’s Supper. First, Paul calls this assembly “the Master’s Supper” and so this is not a morning meeting but one held in the evening. [Note 1 Corinthians 11:23] History confirms that the early Church observed the Master’s Supper only once a year on the Hebrew date of Nisan 14 and thus those Christians were called “Fourteeners.” Nowhere does Paul describe the Master’s Supper as the Passover, that is, that traditional Jewish meal of lamb, unleavened bread and bitter herbs. Indeed, he later directs that congregation members should eat their meals at home. [1 Corinthians 11:22] Paul writes that when they do gather for the Master’s Super it is not proper for them to eat. See notes on 1 Corinthians 11:17-19 for part of the reason – divisions. Paul is to go to provide two more reasons: a] shaming the poor; and, b] failure to see the Body of Christ in the emblems. [See articles on the Master’s Supper in Nazarene Commentary 2000© Biblical Articles.] Some think the Master’s Supper the same as the Agape feast of Jude 12 but there is no proof of this beyond speculations.

1CO11:21 For some persons take their own supper beforehand. 621 So, one person is really hungry, while another has had too much to drink. 622

621	For some persons take their own supper beforehand: Or, KJV: everyone. Likely, some members of the congregation ate hearty meals at their own homes before observing the Master’s Supper. This indicates that the Master’s Supper was not a full meal.

622

So, one person is really hungry, while another has had too much to drink: Or, KJV: one is hungry and another is drunken; BAS: one has not enough food, and another is worse for drink; TCN: with the result hat one has too little to eat, and another has too much to drink. Paul speaks of what has happened “before” they gather for the Master’s Super. Since the affair is held in the evening, and is not a full meal like the Passover, the well-to-do have already eaten and drank in full with the result that some are intoxicated. The rich always have money for what they want, but are suddenly improvised when it comes to helping others.

1CO11:22 Do you not have houses in which to eat and drink? 623 Or, do you despise the assembly of The God, and shame those who have nothing? 624 What should I tell you? Shall I praise you? In this matter I cannot praise you.

623

Do you not have houses in which to eat and drink: Paul’s question would confirm that the Master’s Supper is not a full meal like the Passover. Some Corinthians were either gathering for big meals of their own. Some believe these members of the Church arrived early and ate a full meal before the poor among them. Cliques often form around economic distinctions as well as doctrine and personality.

624

Do you despise the assembly of The God, and shame those who have nothing: Or, GDS: do you mean to show your contempt for the church of God, and to humiliate those who have nothing; WMS: those who have no houses. Compare notes on James 2:5. Surely the Corinthians as an urban congregation had “class distinctions” among themselves as well as doctrinal problems. Often the rich are oblivious to the need of the poor. If someone rich arrives at the Master’s Supper full fed and carrying the odor of wine, it has the affect of shaming those who are poor and unable to fed so well. Paul has earlier mentioned the “rich” who live as “kings” [1 Corinthians 4:8] and it is a great shame upon the Christian Church that such attitudes still exist. The Western Christian world lives in its deep materialism while other parts of the world – Christian and non-christian – suffer in need and poverty. Surely the Christ will look with disdain upon such self-righteous, uncaring persons.

1 Corinthians 11:23-26 – Memorial of Master’s Death

1CO11:23 For I received from the Master that which I also passed along to you: 625 that the Master Jesus, in the night 626 in which he was to be handed over, took a loaf 627

625

For I received from the Master that which I also passed along to you: Or, NEB: the tradition I handed on to you came to me from the Master himself; TCN: I myself received from the Master the account. This is not Paul’s opinion, but something he has received by either special revelation or through circumstances which reveal the Master’s direction. The format that Paul provides is almost identical to that of Luke’s Gospel. This comes as no surprise as Luke was a regular traveling companion of Paul. [Note the sudden occurrence of “we” at Acts 16:10-13.] It is very likely that Luke was preparing his Gospel contemporary with Paul’s journeys. It is interesting that the Gospel of Matthew, known to have been written before 50 AD, had not reached Corinth.

626

In the night: Thus, the “Master’s Supper.” Whenever this observance is held it is at night. Jesus ate the Jewish Passover on Nisan 14 just as the Hebrews had done since Egypt. [Exodus chapter 12] This tradition has largely changed to Sunday morning, rather than the irregular date of Nisan 14 which may fall on any day of the week. See Eusebius’ History of the Christian Church.

627	Took a loaf: This was unleavened bread made only of flour and water during the week of the Passover. It was torn into pieces used to dip into a sauce or part of the communal bowl. [Note John 13:26-30]

1CO11:24 and after giving thanks he broke it 628 and said: “This is my body over you. 629 Continue doing this in my remembrance.” 630

628

After giving thanks he broke it: The accounts of Matthew 26:26 and Mark 14:22 use “a blessing” while Luke 22:19 uses “gave thanks.” It is the Greek for “gave thanks” which has led to the name Eucharist for the Master’s Supper. This wording likely confirms either Luke as the source, or a matter common to both Paul and Luke. It is also possible Paul receives a direct revelation from the Master which is also used by Luke. In the case of the first Master’s Supper Jesus broke the bread evidently into eleven pieces and distributed these to his faithful apostles.

629

This is my body over you: The KJV adds “take eat” after Matthew 26:26. Or, KJV: this is my body, which is broken for you; GDS: this is my body which takes your place; TCN: this is my own body given on your behalf; NJB: which is for you. Matthew’s Greek version of his own Hebrew has TOUTOU [this] ESTIN [is] TO [the] SOMA [body] MOU [of me]. Compare the same at Mark 14:22. Paul’s words [or those of Luke] are likely a paraphrase: TOUTO [this] MOU [of me] ESTIN [is] TO [the] SOMA [body] TO [the] HYPER [over] HUMON [you all]. The meaning of HYPER may be “cover” – “This is my body (which) covers all of you.” Paul has already referred to this “body.” The use of SOMA specifically for the fleshly body of the Savior occurs at Romans 7:4; 1 Corinthians 10:16; 11:27, 29; Colossians 1:22; Hebrews 10:5, 10; 1 Peter 2:24.

630

Continue doing this in my remembrance: Or, KJV: this do in remembrance of me; MOF: in memory of me; BEC: to remember me; NEB: as a memorial. Neither Matthew nor Mark includes TOUTO [this] POIEITE [be you doing] EIS [unto] TEN [the] EMEN [my] ANAMNESIN [memory again]. Some mss of Luke also omit the phrase. [Bezae Codices, 5th and 6th Centuries; Old Latin versions of the 2nd and 4th Centuries] Paul states he received this by Christ’s revelation and though it is possible Matthew, Mark, and Luke all omit it, it seems the intent of Jesus’ words or manner. Some argue that the Master’s Supper is missing from Acts, while others see it in a few places. It should be noted that there is no description of any early Church meeting in the book of Acts. The order of Christian meetings is first precisely laid out in 1 Corinthians chapter 14. [It is worthy of note that in this process neither the Passover nor the Memorial is mentioned as part of a regular church meeting. If the Eucharist were a regular feature of weekly meetings it would seem Paul would have mentioned this in chapter 14.]

1CO11:25 And just the same with the Cup, after having [the Passover] supper, 631 saying, “This is the Cup of the New Covenant in my blood. 632 Continue doing this, 633 as often as you ever may drink it, 634 in my remembrance.” 635

631

Just the same with the Cup, after having [the Passover] supper: Or, PME: similarly, when supper was ended, he took the cup. The early Christians did not celebrate Passover and such a description is completely lacking from Acts. [Though Paul is seen in Jerusalem during Passover week, it is likely this was not to celebrate it, but to take advantage of the hundreds of thousands of Jews and non-Jews who gathered for the festival.] So, Jesus does not suggest to repeat the whole Passover meal, but only the new emblematic Eucharist which Paul now outlines. Some scholars arbitrarily assert that the Eucharist was the “love feast” mentioned in Jude. There is no proof for this at all.

632

This is the Cup of the New Covenant in my blood: Or, KJV: this cup is the new testament in my blood; GDS: the new agreement ratified by my blood. This precise phrase is unique to Luke 22:20 and Paul. Both Matthew and Mark use the Master’s paraphrase of Exodus 24:8, “my blood of the covenant.” Though it is possible the Master might have used both phrases, it is more likely this is an inspired interpretative paraphrase. Matthew and Mark add: “which is poured out in behalf of many.” Matthew adds, “for forgiveness of sins.” Some mss of Luke add, “which is to be poured out in your behalf.” The term “New Covenant” occurs first in Jeremiah 31:31 which is fully explained by Paul in Hebrews 8:8 and 9:15. [See notes on Hebrews in Nazarene Commentary 2000©.] The New Covenant is a fresh contractual agreement between The God Yehowah and the New Israel of God composed of True Jews. [Romans 2:28, 29; 9:6; Galatians 3:29; 6:16; 1 Peter 2:5, 9; Revelation 7:4] This covenant was ratified on the basis of the poured out blood of Jesus Christ. Paul will mention the New Covenant again in 2 Corinthians 3:6.

633	Continue doing this: Or, KJV: this do ye. Matthew, Mark and Luke omit this, though it was stated by Luke with regard to the Loaf. The Greek is TOUTO [this] POIETE [be you doing].

634	As often as you ever may drink it: Or, NEB: whenever you drink it. The early Church understood this to be an annual observance on Nisan 14. See notes regarding Eusebias in Nazarene Commentary 2000© and Biblical Articles dealing with the Master’s Supper.

635	In my remembrance: Or, KJV: in remembrance of me; NEB: do this as a memorial to me. The Greek is ANA-MNESIN or “memory over again” as opposed to AMNESIA. A commemoration, memorial, anniversary.

1CO11:26 For as often as 636 you may ever be eating the Loaf and be drinking the Cup 637 you continue to announce the death of the Master until he should return. 638

636

For as often as: [KJV, NCMM, YLT, DAR, RHM, WEB, DIA] Or, whenever [BAS, NJB], every time [WEY, BAR]. The Greek is HOSAKIS GAR EAN and is literally “as often as for if ever.” EAN is most often translated as “if”. Some want the construct to suggest a very frequent observance, such as weekly or once a month. However, the force of early church tradition and the views of some modern scholars point to an annual observance on Nisan 14. See Biblical Articles on the subject of the Memorial and Master’s Supper. Judging from certain historical comments on the part of Polycarp – an associate of the apostle John – the apostles observed the Eucharist only once a year. Though Christians became divided on this matter in the middle of the Second Century, it would seem that the apostolic tradition of an annual observance is the one that should be followed by modern Christians.

637

For as often as you may ever be eating the Loaf and be drinking the Cup: Paul only includes the elements from the original model. He does not include the entire Passover meal. As state above when Paul describes “the Master’s commandment” regarding Christian meetings he does not mention the observance of the Eucharist, nor a full meal. It would seem that if the early Church did celebrate the Memorial at every meeting Paul would have worked this into his meeting format descried in chapter 14.

638

You continue to announce the death of the Master until he should return: That is, “until he comes [or, arrives].” The Greek ELTHE [Strong’s Exhaustive Concordance #2064, used of both those arriving and returning] may mean arrival or return depending on the context. Or, proclaim, herald, telling; LAM: you commemorate our Lord’s death until he comes. The annual celebration of the Master’s Supper by the Church was to proclaim the Master’s death until his Parousia, or Arrival. [Matthew 24:29-31] At that time the living end-time Saints still celebrating the Memorial would be caught away in the Rapture to actually meet their Master. [1 Thessalonians 4:15-17] It is clear had the Master already arrived the Memorial would have ceased.

1 Corinthians 11:27-34 – Self-examination

1CO11:27 And so whoever may be eating the Loaf and drinking the Cup of the Lord in an unworthy manner 639 will be held responsible regarding the Body and the Blood of the Master. 640

639

In an unworthy manner: Or, unworthily, in the wrong spirit, unworthy way. Up to this point this “unworthy manner” has been either the making of a whole meal out of the affair or the shaming of the poor in the process. Also, some were coming intoxicated. Paul will go on to declare a more subtle “unworthiness” and that is a true discernment of the Body of Christ in the emblematic meal.

640

Will be held responsible regarding the Body and the Blood of the Master: Or, KJV: guilty; NEB: guilty of desecrating; GDS: profaning; MON: answer for a sin against. The Greek is ENOKHOS (Strong’s Exhaustive Concordance #1777, liable to a [religious] condition, in danger of). The warning is simple and yet filled with a heavy threat. Compare the notes on Hebrews 10:26-29 in Nazarene Commentary 2000©. Whatever this liability is, Paul will go on to use the word “discipline” and “judgment” but not condemnation with the world. [1 Corinthians 11:32]

1CO11:28 Let a person approve oneself individually, 641 and then from the Loaf be eating and from the Cup be drinking.

641

Let a person approve oneself individually: Or, self-examination, test, look into his own heart. An inner look of self-examination must be made regarding the Loaf and the Cup and what they symbolize. The Christian must be doing this at all times anyway. [2 Corinthians 13:5] However, the annual celebration of Memorial is a special case for insight – looking in the mirror of reality without flinching. [James 1:23, 24]

1CO11:29 For the one eating and drinking is eating and drinking judgment 642 if not discriminating the Body. 643

642	Drinking judgment: Or, damnation, condemnation. This is not a matter to ignore with impunity for the very Sacrifice – and therefore God – is the most serious of matters. [Romans 2:2] The idea of drinking judgment is very much out of Isaiah and Jeremiah. [Isaiah 51:17, 22; Jeremiah 25:15, 17, 28]

643

If not discriminating the Body: Or, discerning, judging, proper sense. The Greek word is DIA-KRINON [Strong’s Exhaustive Concordance #1252, to separate thoroughly, make to differ]. The Body is that of Christ and how one appraises its value in God’s redeeming purpose affects ones own sanctified condition. Compare Hebrews 10:26-31 with “precious” at 1 Peter 1:19; 2:4, 6, 7.

1CO11:30 Because of this many among you are weak and sick, 644 and a sufficient number of you are asleep. 645

644	Many among you are weak and sick: Or, ill, feeble, strengthless. The overall condition of Corinth is reflective of the general state of Christendom at the beginning of the 3rd Millennium. In 2 Corinthians 12:20 Paul will describe some of their problems.

645	A sufficient number of you are asleep: That is, spiritually dead. Compare Ephesians 5:14 and 1 Thessalonians 5:6.

1CO11:31 But, if we approve ourselves it is not likely that we will be condemned. 646

646

If we approve ourselves it is not likely that we will be condemned: Or, KJV: if we would judge ourselves; MOF: if we would only judge our own lives truly; TAY: carefully examine yourself before eating; KJV: not be judged. The Greek word “judge” may also be rendered “condemn” and since Christians will face judgment, it is likely the meaning here is “condemned.” [Revelation 3:3]

1CO11:32 However, if being judged we are disciplined by the Master, 647 so that we should not be condemned together with the world order of humanity. 648

647

If being judged we are disciplined by the Master: Or, chastened. On the subject of discipline see the Nazarene Commentary 2000© notes on Hebrews 12:4-6, 11-15. No son of God can escape His scourging discipline. Several characteristics manifest that such discipline has been fruitful: peace and righteousness.

648

So that we should not be condemned together with the world order of humanity: That is that part of humanity who will be condemned upon their own judgment at the end of the Thousand Years. [John 5:29; Revelation 20:5, 12-14] See Biblical Article God and Judgment in Nazarene Commentary 2000© and notes on Romans chapter 2.

1CO11:33 And so, my brothers, when you do assembly together [to partake of the Master’s Supper] wait for one another. 649

649

When you do assembly together [to partake of the Master’s Supper] wait for one another: Or, KJV: come together to eat; MON: for this meal; NOR: when you come to celebrate the Master’s Supper. One of the problems was likely the rich turning the Master’s Supper into a banquet with food and drink, shaming the poor among them. Paul has said in the next phrase that they all have homes for eating and so the Master’s Supper is not a Passover meal or a regular meal. [1 Corinthians 11:22] All Christians in a given community should celebrate the Master’s Supper together and not in their private homes.

1CO11:34 If anyone is hungry, let them eat at home, 650 so that you do not all gather together for judgment. 651 Now the remaining matters I shall surely set in order when I arrive. 652

650	If anyone is hungry, let them eat at home: Or, KNX: had best eat at home; NOR: first eat your meal at home. [1 Corinthians 11:22] This phrase would make it obvious that the Memorial is not a regular meal, for if it was there would be no need to make this statement.

651	So that you do not all gather together for judgment: Or, KJV: condemnation.

652	Now the remaining matters I shall surely set in order when I arrive: Or, other details, other questions.

Review Questions on Chapter Eleven