It occurred to me that over the years of worshipping in various denominations, I have been exposed to the LORD’s Supper being celebrated to differing degrees of significance. But for the most part, as I remember, there were few, if any, strictures placed on those taking Communion, perhaps the most common restriction being, to be a member of the said congregation. For children, baptism/catechism – most of the time going hand-in-hand – was necessary. A pastor here or there may have mentioned ‘believing in Jesus;’ but the Meal was offered infrequently, usually on a quarterly basis.

Therefore, I can completely understand the consternation of some who have come out of such a tradition, i.e., it’s just something you do if you ‘go to church,’ and find yourself in a new situation, in which the ‘Table’ is rigorously guarded. ‘Fencing the Table’ – the terminology applied to guarding the elements of bread and juice – symbols of the body and blood of Jesus Christ, which was shed for His people – is intended to preserve the integrity of the common elements, which have been set aside for a holy purpose. A world of difference separates the first-described practice from the second. The first is of no spiritual value at all and, in fact, is harmful to the one who partakes, while the second offers rich spiritual nourishment.

An examination of the text and added observations follow:

Abuses of the LORD’s Supper (I Corinthians11:17-22)[1]

17 Τουτο δε παραγγελλων ουκ επαινω οτι ουκ εις το κρεισσον αλλα εις το ησσον συνερχεσθε.

Indeed, I am passing on this: I do not approve that you are coming together not for the better but for the worse.

18 πρωτον μεν γαρ συνερχομενων υμων εν εκκλησια ακουω σχισματα εν υμιν υπαρχειν, και μερος τι πιστευω.

First of all, when you come together, I hear that divisions exist among you in the congregation[2], and in part, I believe [it]

19 δει γaρ και αιρεσεις εν υμιν ειναι, ινα [και] οι δοκιμοι φανεροι γενωνται εν υμιν.

And indeed dissensions (arising from diversity of opinions and aims) among you are necessary so that the proven and tested be made apparent among you.

20 Συνερχομενων ουν υμων επι το αυτο ουκ εστιν κυριακον δειπνον φαγειν,

Now when you come together for this [to do so; i.e., to eat the LORD’s Supper] it is not to eat the LORD’s Supper,

21 εκαστος γαρ το ιδιον δειπνον προλαμβανει εν τω φαγειν, και ος μεν πεινα, ος δε μεθυει.

For each [goes ahead] in eating his own meal, and one is hungry, and another is drunk. | For when you eat, everyone anticipates [what to bring for] their own meal, so that while one goes hungry, another is drunk. [OR, in the case that everyone contributed to the supper/ … everyone is eager to serve themselves first…] (In other words, the Corinthians, by those who have much not sharing, were behaving exactly contrary to Paul’s instruction in Philippians to prefer the other first.)

22 μη γαρ οικιας ουκ εχετε εις το εσθιειν και πινειν? Η της εκκλησιας του θεου καταφρονειτε, και καταισχυνετε τους μη εχοντας? Τι ειπω υμιν? Εν τουτω ουκ επαινω.

Do you not have houses for eating and drinking? Or do you despise the congregation of God and shame those who do not have? What should I say to you? I do not approve of this. (The language here could go with either suggested alternate translation in v22. On the one hand, the richer members of the congregation would bring more for their own supper than those who could not afford much; on the other hand, those not being able to contribute much would hang back to wait to serve themselves.)

The Institution of the LORD’s Supper (vv. 23-26)

23 Εγω γαρ παρελαβον απο του κυριου, ο και παρεδωκα υμιν, οτι ο κυριος Ιησους εν τη νυκτι η παρεδιδετο ελαβεν αρτον

For what I received from the Lord, that I also passed on to you, that the Lord Jesus, on the night that He was betrayed, took bread

24 και ευχαριστησας εκλασεν και ειπεν, Τουτο μου εστιν το σωμα το υπερ υμων. Τουτο ποιειτε εις την εμην αναμνησιν.

And having given thanks, broke [the loaf of bread] and said, “This is my body which is for you. This do to my memory.”

25 ωσαυτως και το ποτηριον μετα το δειπνησαι, λεγων, Τουτο το ποτηριον η καινη διαθηκη εστιν εν τω εμω αιματι. Τουτο ποιειτε, οσακις εαν πινητε, εις την εμην αναμνησιν.

In the same way too the cup after having eaten, saying, “This cup is the new covenant in my blood. This do, as often as you drink, to my memory.”

26 οσακις γαρ εαν εσθιητε τον αρτον τουτον και το ποτηριον πινητε, τον θανατον του κυριου καταγγελλετε, αχρις ου ελθη.

For as often as you eat this bread and drink the cup, you proclaim publicly/declare (with the included idea of celebrating, commending, openly praising – Thayer’s Greek-English Lexicon of the NT) the death of the Lord until the time that He will come.

(From Paul’s description of the meal that Jesus shared with His disciples on the night of His betrayal it is clear that it was not the Pascal meal, but was eaten on the preceding night. This meal was to be the initiation of a new and superior celebration of sacrifice and deliverance.[3]

Partaking of the Supper Unworthily (Vv. 27-34)

27 Ωστε ος αν εσθιη τον αρτον η πινη το ποτηριον του κυριου αναξιως, ενοχος εσται του σωματος και του αιματος του κυριου.

So that whoever eats the bread or drinks the cup of the LORD in an unworthy manner will be guilty of the body and of the blood of the LORD.[4]

28 δοκιμαζετω δε ανθρωπος εαυτον, και ουτως εκ του αρτου εσθιετω και εκ του ποτηριου πινετω.

Indeed, let a person examine himself and so eat from the [loaf of] bread and drink from the cup.

29 ο γαρ εσθιων και πινων κριμα εαυτω εσθιει και πινει μη διακρινων* το σωμα.

For the one eating and drinking judgment to himself eats and drinks /without distinguishing OR without being concerned with the welfare of OR without ruling (over)/ the body.

30 δια τουτο εν υμιν πολλοι ασθενεις και αρρωστοι και κοιμωνται ικανοι.

For this reason, many among you are weak and sick and a sufficient number sleep.

31 ει δε εαυτους διεκρινομεν, ουκ αν εκρινομεθα.

So, if we had controlled/ruled ourselves, we should not have been judged.

32 κρινομενοι δε υπο [του] κυριου παιδευομεθα, ινα μη συν τω κοσμω κατακριθωμεν.

Having been judged by [the] Lord, we are chastened, in order that we not be condemned with the world.

33 ωστε, αδελφοι μου, συνερχομενοι εις το φαγειν αλληλους εκδεχεσθε.

So, my brothers, having come together to eat wait for each other.

34 ει τις πεινα, εν οικω εσθιετω, ινα μη εις κριμα συνερχησθε. Τα δε λοιπα ως αν ελθω διαταξομαι.

If someone is hungry, let him eat at home, in order that you not come into judgment. The rest I will arrange as soon as I come.

Observations:

There are instances in Paul’s writings when, in my opinion, he uses a word or phrase expressly for the purpose of offering more than a single understanding or interpretation of what he means within the context of a given text. One of those instances is in the passage above when he uses the verb ‘diakrino.’ It is a difficult word to get a handle on. But perhaps Hebrew can help. Because Paul was steeped in the study of the Old Testament scriptures – not just the Torah, but the whole of the Tanach (encompassing the Law, the Prophets, and the Writings) – I am also of the opinion that his choice of words and concepts was informed by that training. I have inserted this thought to introduce the possibility that Paul had in mind the application of the Hebrew concept of שפט/’shofat’[5], which includes the restitution of welfare to the greater community as the offending party is disciplined.

A review of Paul’s admonition to the Corinthians informs of a threefold view of the ‘body’ within the congregation: 1) the literal body of Yeshua; 2) by implication the body of Christ as represented by the congregation; and, I would suggest, 3) the physical body of the believer. In other words, in verse 29 Paul intentionally leaves the word σωμα/body hanging, so that it is incumbent upon the reader to infer Paul’s meaning.

Certainly, he has in mind the physical body of Christ, of which the bread and cup represent His bodily sacrifice – flesh and blood – for His people. Therefore, to partake of these common elements to the memory of that redemptive work on the cross entails setting them apart (diakrino) as special, since they are being used to celebrate that work on our behalf. Not to do so is to contaminate the holy with the profane. The person who partakes in this unworthy manner is condemning himself by not recognizing that this meal is a true spiritual act of worship.

Secondly, the ‘body’ must also pertain to the group that has gathered as a particular congregation of believers within the Body of Christ. From Paul’s description of what was happening in Corinth, if not a free-for-all, it does seem that there was a lack of respect shown by some toward their brothers and sisters who had come together, apparently for the purpose of sharing a common meal, after which the LORD’s Supper was served. The failure by some to separate (diakrino) the one meal from the other, along with the attending debauchery, also demonstrated a failure to consider themselves a part (diakrino) of the congregation in such a way that their behavior would not bring condemnation on all its members. Figuratively, in today’s worship environment, the person who, in his heart, does not set apart the bread and juice to serve the special purpose of a reminder of Christ’s sacrifice for him/her, in effect, is disrespecting in a spiritual sense both that sacrifice as well as those in the congregation who are participating with a clear conscience. For this reason alone, the Table must be ‘fenced’ to guard against such an abuse of the sacrament and to ensure the welfare of that particular community of believers.

The third application of ‘body,’ I would propose, is to be seen in the physical body of the individual believer. Here too is to be applied yet another gloss for diakrino – that of control or rule. Returning to the shared meal prior to the LORD’s Supper, there were some, according to Paul, who apparently were unable or did not care to exercise control over their appetites. I believe this to be one reason why “many among you are weak and sick and a sufficient number sleep.” Poor dietary habits coupled with the excessive intake of food contribute enormously to the deterioration of one’s health. However, I also believe that spiritual dishonesty may be even more detrimental to one’s physical, not to speak of one’s spiritual, welfare. An individual who eats the bread and drinks of the cup but does not accept the biblical teaching on the spiritual nature of the Communion meal; rather, that the bread and cup are merely a means to create a feeling of community among attendees, is guilty on three counts: of not separating the elements of the meal from their common to their higher, holy purpose in his heart in recognition of Christ’s sacrifice for him; of not worshipping in unity with that community of believers; and of not being honest in his heart before God.

For these reasons, the authoritative fencing of the Table is required in order to remind the congregation that it was Yeshua Himself Who instituted this meal to be symbolic of His sacrificial death for His people. This was to constitute a new Passover meal to commemorate the superiority of the sacrifice of God’s Son that would bring many out of death into Life as compared to that of the Passover lamb, eaten to commemorate being led by Moses out of Egypt into the promised land of Canaan. In other words, to partake of the Communion meal is to understand it as an integral part of our service of worship (λατρεια/latreia) to God to remember the work of His Son for us and to treat the bread and juice as representing[6] the body of Jesus. It is a time of solemnity, yet also of celebration, but not one of ‘Gemütlichkeit,’ from which everyone gets a warm, fuzzy feeling of having participated together in a religious rite of passage.

Finally, the LORD’s Supper is a presentation of the Gospel in a tangible form. As we handle the bread and juice, taste and ingest them, we acknowledge and confess our sin, for the forgiveness of which Christ died the cruelest of deaths as His body was suspended on a cross and pierced with a spear. We then adore and praise Him for His loving sacrifice to deliver us from our sin to newness of life in Him. Thirdly, we determine, with the help of the Holy Spirit, to live in anticipation of His return.

Of course, without believing in the inerrancy of Scripture, and thus accepting that Paul received these instructions, as he says, “from the LORD,” it is impossible to engage the mind and heart in order to participate in the LORD’s Supper in this manner. Frankly, the spiritual benefits that accrue to the one worshipping in Spirit and in Truth are lost on such a partaker, while eating and drinking judgment to themselves for the reasons outlined above. In such a case, it is time to “seek the LORD while He may be found; call Him while He is near.”[7]

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[1] The Greek text used is The Greek New Testament, 2^nd Edition in cooperation with The Institute for New Testament Textual Research, United Bible Societies. The section headings are those in the text. The actual translation is that of the author.

[2] For those wondering about the translation of ekklesia in the Greek original text as ‘congregation,’ please refer to https://wordpress.com/read/feeds/125354824/posts/4069473697.

[3] cf. https://wordpress.com/read/feeds/125354824/posts/3785258923

[4] I am capitalizing LORD because ‘kyrios’ is the Greek translation of the Hebrew YHWH, which should use the convention of capitalization in the target language.

[5] *διακρινω ~ שפט (shofat): According to HALOT, signifies the action that restores שלום (shalom) to the community after it has been disturbed. Because of this, the meaning of shofat is not to be restricted to the making of a judicial decision… Where shofat designates a prolonged action, its meaning tends to be to rule, control. The restoration of shalom will not only be regarded from the point of view of the subject of shofat, but also from that of the object; for the person who has been suffering under a disturbed situation receives shofat as an announcement of salvation, of aid to obtain justice. For the one who is the cause of the disturbance the process of shofat becomes a conclusive and final penalty; so also, for din/דין in MHeb and in Samaritan. P. 1623

[6] Not transubstantiation, i.e., the elements being transformed into the body and blood of Jesus, the partaking of which supposedly serves as a means of salvation to the partaker. The Westminster Confession of Faith puts it this way:

Q. 170. How do those who receive the Lord’s supper in the right way feed on the body and blood of Christ?
A. The body and blood of Christ are not present in bodily or physical form, either in, with, or under the bread and wine in the Lord’s supper.1 They are, however, spiritually present to the faith of the recipient just as truly as the external elements are obvious to the senses. And so those who receive the Lord’s supper in the right way do truly and actually feed on the body and blood of Christ, not in a bodily or physical way, but spiritually, while by faith they receive and apply to themselves Christ crucified, along with all the benefits of his death.

[7] Isaiah 55:6   דרשו יהוה בהמצאו קראהו בהיותו קרוב