1Cor 11:20-34 | RWP | e4.org | To eat the Lord's Supper ( Κυριακον δειπνον φαγειν ). Κυριακος , adjective from Κυριος , belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, Light from the Ancient East , p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the Αγαπη or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. Δειπνον , so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

‏ 1 Corinthians 11:20-34

To eat the Lord's Supper ( Κυριακον δειπνον φαγειν ). Κυριακος, adjective from Κυριος, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, Light from the Ancient East, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the Αγαπη or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. Δειπνον, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

Taketh before ( προλαμβανε ). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together ( κοινον δειπνον ), not to say a Lord's δειπνον. It was a mere

grab-game.

This one is hungry ( ος δε πεινα ). Demonstrative ος. Nothing is left for him at the love-feast.

Another is drunken ( ος δε μεθυε ). Such disgusting conduct was considered shameful in heathen club suppers. "Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord" (Robertson and Plummer). On μεθυω, to be drunk, see on Mt 24:49; Ac 2:15.

What? Have ye not houses? ( Μη γαρ οικιας ουκ εχετε; ) The double negative ( μη--ουκ ) in the single question is like the idiom in 9:4f. which see. Μη expects a negative answer while ουκ negatives the verb εχετε. "For do you fail to have houses?" Paul is not approving gluttony and drunkenness but only expressing horror at their sacrilege (despising, καταφρονειτε ) of the church of God.

That have not ( τους μη εχοντας ). Not those without houses, but those who have nothing, "the have-nots" (Findlay) like 2Co 8:12, in contrast with ο εχοντες "the haves" (the men of property).

What shall I say to you? ( τ ειπω υμιν; ) Deliberative subjunctive that well expresses Paul's bewilderment.

For I received of the Lord ( εγο γαρ παρελαβον απο του Κυριου ). 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 παρελαβον and παρεδωκα. Note παρα in both verbs. Paul received the account from ( παρα--απο ) the Lord and passed it on from himself to them, a true παραδοσις (tradition) as in 11:2.

He was betrayed ( παρεδιδετο ). Imperfect passive indicative (irregular form for παρεδιδοτο, Robertson, Grammar, p. 340). Same verb as παρεδωκα (first aorist active indicative just used for "I delivered").

When he had given thanks ( ευχαριστησας ). First aorist active participle of ευχαριστεω from which word our word Eucharist comes, common late verb (see on 1:14).

Which is for you ( το υπερ υμων ). Κλωμενον (broken) of the Textus Receptus (King James Version) is clearly not genuine. Luke (Lu 22:19) has διδομενον (given) which is the real idea here. As a matter of fact the body of Jesus was not broken (Joh 19:36). The bread was broken, but not the body of Jesus.

In remembrance of me ( εις την εμην αναμνησιν ). The objective use of the possessive pronoun εμην. Not my remembrance of you, but your remembrance of me. Αναμνησις, from αναμιμνησκω, to remind or to recall, is an old word, but only here in N.T. save Lu 22:19 which see.

After supper ( μετα το δειπνησα ). Μετα and the articular aorist active infinitive, "after the dining" (or the supping) as in Lu 22:20.

The new covenant ( η καινη διαθηκη ). For διαθηκη see on Mt 26:28. For καινος see on Lu 5:38; 22:20. The position of εστιν before εν τω αιματ (in my blood) makes it a secondary or additional predicate and not to be taken just with διαθηκη (covenant or will).

As oft as ye drink it ( οσακις αν πινητε ). Usual construction for general temporal clause of repetition ( αν and the present subjunctive with οσακις ). So in verse 26.

Till he come ( αχρ ου ελθη ). Common idiom (with or without αν ) with the aorist subjunctive for future time (Robertson, Grammar, p. 975). In Lu 22:18 we have εως ου ελθη. The Lord's Supper is the great preacher ( καταγγελλετε ) of the death of Christ till his second coming (Mt 26:29).

Unworthily ( αναξιως ). Old adverb, only here in N.T., not genuine in verse 29. Paul defines his meaning in verse 29f. He does not say or imply that we ourselves must be "worthy" ( αξιο ) to partake of the Lord's Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here.

Shall be guilty ( ενοχος εστα ). Shall be held guilty as in Mt 5:21f. which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. Heb 6:6; 10:29).

Let a man prove himself ( δοκιμαζετω ανθρωπος εαυτον ). Test himself as he would a piece of metal to see if genuine. Such examination of one's motives would have made impossible the disgraceful scenes in verses 20ff.

If he discern not the body ( μη διακρινων το σωμα ). So-called conditional use of the participle, "not judging the body." Thus he eats and drinks judgment ( κριμα ) on himself. The verb δια-κρινω is an old and common word, our

dis-cri-minate, to distinguish. Eating the bread and drinking the wine as symbols of the Lord's body and blood in death probes one's heart to the very depths.

And not a few sleep ( κα κοιμωντα ικανο ). Sufficient number ( ικανο ) are already asleep in death because of their desecration of the Lord's table. Paul evidently had knowledge of specific instances. A few would be too many.

But if we discerned ourselves ( ε δε εαυτους διεκρινομεν ). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged ( εκρινομεθα ). Note distinction in the two verbs.

Ye are chastened of the Lord ( υπο του Κυριου παιδευομεθα ). On this sense of παιδευω, from παις, child, to train a child (Ac 7:22), to discipline with words (2Ti 2:25), to chastise with scourges see on Lu 23:16 (Heb 12:7), and so by afflictions as here (Heb 12:6). Hυπο του Κυριου can be construed with κρινομενο instead of with παιδευομεθα.

With the world ( συν τω κοσμω ). Along with the world. Afflictions are meant to separate us from the doom of the wicked world. Final use of ινα μη here with κατακριθωμεν (first aorist passive subjunctive).

Wait one for another ( αλληλους εκδεχεσθε ). As in Joh 5:3; Ac 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate.

At home ( εν οικω ). If so hungry as all that (verse 22).

The rest ( τα λοιπα ). He has found much fault with this church, but he has not told all.

I will set in order ( διαταξομα ). Not even Timothy and Titus can do it all.

Whensoever I come ( ως αν ελθω ). Common idiom for temporal clause of future time (conjunction like ως with αν and aorist subjunctive ελθω ).