23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” 25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes (1 Corinthians 11:23–26, NKJV).
The Lord’s Supper is not a rite or ritual, although many churches have turned it into one. The Scriptures do not call it the “Eucharist” or a sacrament; those descriptions are of Catholic origin. The Scriptures do not teach the substance of the bread and fruit of the vine changes into the actual body and blood of Jesus in the Mass. That is also a Catholic invention. The Scriptures do not elevate the Supper to a place superior to other acts of worship; therefore, neither should we. But they explain its value and meaning so that we will partake of it worthily instead of condemning ourselves when we eat and drink it (1 Cor. 11:27-29). The Lord’s Supper is a memorial of the death of Jesus (of His body and blood) that Christians eat on the first day of the week (v. 24, 25; Acts 20:7). The bread is emblematic of the body of Jesus sacrificed for the sins of the world (Heb. 10:5, 10). The cup (the fruit of the vine, Mark 14:23-25) is emblematic of Christ’s blood that dedicated the new covenant that provides remission of sins (Heb. 9:13-15, 18-22). The Lord’s Supper is a proclamation of the Lord’s death that Christians will eat until Jesus returns (v. 26). Always eat the Supper to remember and proclaim Christ’s death.
44 Now all who believed were together, and had all things in common, 45 and sold their possessions and goods, and divided them among all, as anyone had need (Acts 2:44–45, NKJV).
A brother in Christ recently wrote, “Being a Christian involves others. It is a ‘together’ religion.” That is indeed the Bible pattern of Christians in the New Testament. Christians were “together” (1) In sharing and meeting physical needs (Acts 2:44-45), (2) In gospel meetings (Acts 10:24-27), (3) In teaching the gospel (Acts 11:25-26), (4) In prayer (Acts 12:12), (5) In delivering and receiving inspired messages (Acts 15:30), (6) In assembled worship (Acts 20:7-8), (7) In eating the Lord’s Supper (1 Cor. 11:17, 18, 20, 33, 34), and (8) In speaking exhortations “face to face” (3 John 13-14). My friend went on to write, “Being a Christian involves others!” Yea, verily. The church of God is the family of God (1 Tim. 3:15). Just as an isolated family member harms that person and the entire family, isolated Christians cannot fulfill the togetherness of our common salvation. We are “members of one another” and are not to be “forsaking the assembling of ourselves together” (Rom. 12:5-8; Heb. 10:25). But we must not forget verse 24, “And let us consider one another in order to stir up love and good works.” That sounds like a together thing. When we are comfortable being isolated from brethren, have we not abandoned the “together” part of our faith to walk by sight instead of by faith (2 Cor. 5:7)? Think on these things, brethren.
And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. (Colossians 1:18, NKJV)
The apostle Paul continues the theme of Christ’s preeminence by noting His relation to the church and His power over death. The headship of Christ over His church immediately draws our attention to the authority of Christ and His prerogative to oversee and direct His church (Matt. 16:18; 28:18). All things concerning the church are “under His feet,” subservient to Him (Eph. 1:22). The church does not belong to us; it belongs to Jesus. The church is composed of Christians; each one is a member of His body (Acts 2:47; 1 Cor. 12:12-13, 26-27). The church of Christ is His body and is valuable because Jesus loved it and died for it (Acts 20:28; Eph. 5:25-29). To devalue the church is to devalue Jesus Christ. Christ also has power over death. He is the beginning (the origin, the source) of resurrection. Without Him, there would be no power over death. As the “firstborn from the dead,” His resurrection attests to His power and superiority over death (Acts 2:24, 30-32; Rom. 1:4). “Alive forevermore,” Jesus has “the keys of Hades and of Death” (Rev. 1:18). With just a few sentences, the Holy Spirit has made the case that Jesus Christ is King, Redeemer, Creator, Firstborn over all creation, Sustainer, Head of the church, and Supreme Victor over death (Col. 1:13-18). Jesus has preeminence in all things. Our faith is secure, our salvation is sure, and our hope is complete in Christ.
5 so we, being many, are one body in Christ, and individually members of one another. 6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; 7 or ministry, let us use it in our ministering; he who teaches, in teaching; 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. (Romans 12:5–8, NKJV)
Christians are one body in Christ and members of one another. We are interconnected, joined together in Christ by our common faith and common salvation (Tit. 1:4; Jude 3). (The local church is described this way in 1 Corinthians 12:12-27.) God has blessed us with different gifts, and He calls on us to use them for the benefit of His church. To achieve this requires us to serve each other with humility. Remembering the church belongs to Christ (not us) helps us focus on helping one another instead of demanding that others do our bidding (Phil. 2:1-8). The Son of Man came to serve, not to be served (Matt. 20:28). Like Jesus, use today to focus on serving someone instead of expecting someone to serve you. Doing so will strengthen you and the body of Christ.
18 Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 19 Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? 20 For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s. (1 Corinthians 6:18–20, NKJV)
We must run away from sexual immorality. Paul used the general term porneia (fornication) that includes all sinful sexual joining of males and females (1 Cor. 6:15-16). Sexual immorality applies to the sins of premarital, extramarital, and multi-marital sex, homosexuality, incest, and unlawful remarriages (1 Cor. 6:9; Heb. 13:4; Matt. 19:9; Rom. 7:2-3). Every sin we commit begins in the heart (“outside the body,” v. 18), including sexual immorality (Matt. 15:19). Additionally, the sin of fornication violates the purpose of the body (v. 18). Our fellowship with the Holy Spirit necessitates that we use our bodies to glorify God (v. 19). Our bodies are to be living sacrifices to the Lord, offered in holy service to Him instead of being used to indulge the lusts of the flesh (Rom. 12:1-2; 1 Thess. 4:3-5). We were redeemed from sin by the lifeblood of Jesus Christ (1 Pet. 1:18-19). We belong to Him, body, and soul. These are the reasons why Christians must flee sexual immorality: 1) This sin is against the holy purpose given the body, 2) This sin defiles the dwelling place of the Spirit of God, and 3) This sin dishonors God and those who practice it.
23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” 25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes. (1 Corinthians 11:23–26, NKJV)
The Lord’s supper, initiated by Christ, revealed by the Holy Spirit, and eaten by Christians, is simple, solemn, and sacred. Far from the rituals and ceremonies attached to it through the centuries, the communion of the body and blood of Christ (“breaking of bread,” Acts 2:42; 20:7) is identified in today’s passage as a memorial and a proclamation (v. 24-26). The Corinthians were corrupting it by divisively perverting its purpose (1 Cor. 11:17-22). Corruption of the supper continues still. It is not called a “sacrament” or the “Eucharist” in Scripture. These are theologian inventions of Roman Catholic tradition. Scripture does not teach the elements change in substance, becoming the actual blood and body of Jesus (another Catholic departure). Scripture shows it is a weekly memorial, not an occasional option (Acts 20:7). By what right do men tamper with it? Only by their own, misguided, unscriptural presumptions. How about we just follow the Bible? Simple. Solemn. Sacred.
19 Jesus answered and said to them, “Destroy this temple, and in three days I will raise it up.” 20 Then the Jews said, “It has taken forty-six years to build this temple, and will You raise it up in three days?” 21 But He was speaking of the temple of His body. 22 Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said. (John 2:19–22, NKJV)
The Jewish rulers challenged Jesus when He drove out the merchandisers from the temple during the Passover. They asked, “What sign do you show to us, since you do these things?” (John 2:13-18). Jesus replied that the resurrection of His body from the dead would be the evidence they sought. They completely misunderstood His answer, supposing He was talking about the Jerusalem temple. It was the temple of His body of which He spoke. Scripture had foretold the Messiah’s resurrection (Psa. 16:8-11; Acts 2:24-31; Lk. 24:44-47). The word of Jesus proclaimed it (Matt. 12:38-40; 16:21). After He was raised and He appeared to His apostles, they believed “the Scripture and the word which Jesus had said” (John 2:22). You and I haven’t seen the resurrected Christ. But, the evidence for our faith is the same. Jesus rose from the dead, fulfilling Scripture and confirming His word. “Blessed are those who have not seen and yet have believed” (John 20:29). The question is, do you believe the Scripture and the word of Jesus that He is the risen Christ, the Son of God?
There is one body and one Spirit, just as you were called in one hope of your calling; (Ephesians 4:4, NKJV)
God has revealed His platform for unity in Christ. It is not ecumenism. It is not unity in diversity. It is not all-inclusive and all-accepting. The first plank in God’s “One-derful” platform of unity is “one body.” Paul identified this “one body” in this Ephesian letter. He wrote that Christ is “head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph. 1:22-23). One head, Christ. One body, the church. The fullness of Christ is found in His body (church), not outside of it. (Is the church important? Absolutely!) Furthermore, Christ reconciles sinners (Jews and Gentiles) “to God in one body through the cross” (Eph. 2:14-16). Unquestionably then, the church is composed of those who are reconciled to God. (Is the church important? Absolutely!) Yet again, Christ is the head of the church and “the Savior of the body” (Eph. 5:23). Undeniably, those who are saved are in His body, added to the church by the Lord (Acts 2:47). (Is the church important? Absolutely!) Christ loves His church and died for it (Eph. 5:25-27). (Is the church important? Absolutely!) Every Christian has a relationship with God in the “one body” of Christ (the church). And, we share a relationship of brotherhood with fellow Christians in the one body (church) of Christ. His one body – one church – is the relational unity we have with God and with His fellow Christians.
27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. (1 Corinthians 11:27–29, NKJV)
Some read this verse, and upon examining their spiritual life they conclude themselves to be unworthy to eat the Lord’s supper. But look closer. The point of this verse is not one’s character, but one’s conduct while eating the supper. (If a Christian has sins preventing proper worship, then repentance and confessional prayer assures God’s forgiveness, Acts 8:22-24; 1 Jno. 1:9. When one’s sins are forgiven he or she is indeed worthy to eat the supper and to offer other worship to God.) Today’s verse requires us to examine ourselves concerning the manner in which we eat the supper. It warns us against eating it “in an unworthy manner.” This happens when we fail to eat the supper as a memorial of Christ’s body and blood (v. 23-26). The Corinthians had turned it into a selfish meal that provoked division in the church. This perverted the purpose of the Lord’s supper made their worship vain (1 Cor. 1:18-21). If we do not remember Christ’s body and blood when we eat the bread and drink the cup, we are guilty crucifying the Lord. Such a damning judgment reflects how serious it is to eat the Lord’s Supper in a worthy manner.
23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” (1 Corinthians 11:23–24, NKJV)
The Lord’s supper is not a church tradition that was developed by centuries of human customs and adaptations. Neither do the Scriptures describe it as a sacrament of the church (that is, an outward sign causing grace in the soul of a person). By revelation, the apostle received the teaching he now gives concerning the eating of and the purpose of the Lord’s supper (cf. Gal. 1:11-12). While eating the Passover meal with His apostles, Jesus instituted something new and different that would be eating in the kingdom of God (Lk. 22:14-20; Matt. 26:26-29). The unleavened bread would bear new meaning, representing the body of Christ (the bread is not the actual body of Jesus). Eating this bread is a solemn remembrance of Christ’s body that He sacrificed for us. Thus, “the bread which we break” is “the communion of the body of Christ” (1 Cor. 10:16). The bread of the Lord’s supper does not satisfy the belly – it is not a table meal. It serves to awaken our memory of the death of Christ, whose body hung suspended on a cross for our sins. Eating the bread of the Lord’s supper is designed to focus our attention on Christ’s body, reverently remembering His unselfish love toward us.