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Session 50 | 1 Corinthians 10:15-18

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1 Corinthians 6:12-14
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1 Corinthians 6:15-20
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1 Corinthians 7:1-5
29:
1 Corinthians 7:6-9
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1 Corinthians 7:10-13
31:
1 Corinthians 7:14-16
32:
1 Corinthians 7:17-19
33:
1 Corinthians 7:20-24
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1 Corinthians 7:32-40
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1 Corinthians 9:15-17
45:
1 Corinthians 9:18-23
46:
1 Corinthians 9:24-27
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Session 47 | 1 Corinthians 10:1-5
48:
Session 48 | 1 Corinthians 10:6-11
49:
Session 49 | 1 Corinthians 10:12-14
51:
Session 51 | 1 Corinthians 10:19-22
52:
Session 52 | 1 Corinthians 10:23-29
53:
1 Corinthians 10:30-11:1
54:
Session 54 | 1 Corinthians 11:2-12
55:
Session 55 | 1 Corinthians 11:13-15
56:
Session 56 | 1 Corinthians 11:16-22
57:
Session 57 | 1 Corinthians 11:23-26
58:
Session 58 | 1 Corinthians 11:27-30
59:
Session 59 | 1 Corinthians 11:31-34
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Session 60 | 1 Corinthians 12:1-3
61:
Session 61 | 1 Corinthians 12:4-6
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Session 62 | 1 Corinthians 12:7-10
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Session 63 | 1 Corinthians 12:11-13
64:
Session 64 | 1 Corinthians 12:14-27
65:
Session 65 | 1 Corinthians 12:28-31
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Session 68 | 1 Corinthians 13:8-13
69:
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Session 70 | 1 Corinthians 14:12-19
71:
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72:
Session 72 | 1 Corinthians 14:26-33
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Session 73 | 1 Corinthians 14:33-40
74:
Session 74 | 1 Corinthians 15:1-7
75:
Session 75 | 1 Corinthians 15:8-19
76:
Session 76 | 1 Corinthians 15:20-28
77:
Session 77 | 1 Corinthians 15:29-34
78:
Session 78 | 1 Corinthians 15:35-49
79:
Session 79 | 1 Corinthians 15:50
80:
Session 80 | 1 Corinthians 15:50-58
81:
Session 81 | 1 Corinthians 16:1-4
82:
Session 82 | 1 Corinthians 16:5-24
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by Stonewall Community Church Sunday, Jun 12, 2022

01. Instructions for the Age of Grace part 01 (1 Corinthians 10:15-18)
• 1 Corinthians 10:15 I speak is λέγω (ĕgō), originally means *to lay down to go to sleep, now means to** lay out words in a speech*.

• judge is κρίνω (ō), a judgment word *to divide, to *differentiate between good and evil.

• I say is φημί (ēmi), from áō, *to shine*. Thus, it means to bring to light by speech and is usually followed by words from the speaker.

• Those in the Corinthian assembly and us today who think we are wise, let us heed the command of Paul in what he is about to say.

• 1 Corinthians 10:16 Paul here now refers to the Last Supper of Jesus in the Upper Room (cf. 1 Corinthians 11:23--29; Matthew 26:26--28; Mark 14:22--25; Luke 22:19--20).

• The cup of blessing which we bless is about the cup in the Last Supper.

• of blessing is εὐλογία (ĕulŏgia), from εὖ (ĕu), *good*, and λόγος (ŏgŏs), word. This can also mean to give thanks. Matthew and Mark record for us that Jesus gave thanks as He was about to hand the cup to the disciples to partake in the Last Supper (Matthew 26:27; Mark 14:24).
**
• the communion** is κοινωνία (koinonia), from ós, common. Thus, it means to have fellowship, something in common with one another (1 Corinthians 1:9).
**
• bread** is ἄρτος (artos) from αἴρω (ō), which means to raise up, meaning leavened bread.

• In all 4 accounts of the Last Supper (cf. Matthew 26:26--28; Mark 14:22--25; Luke 22:19--20; 1 Corinthians 11:23--29), the Greek word for bread is ἄρτος (artos).

• In comparison, the Greek adjective for unleavened is ἄζυμος (ŏs), with the Greek prefix a, negator, and ζύμη (ē), meaning to ferment, leaven.

• If Paul meant unleavened bread, why didn't he use the Greek adjective of ἄζυμος (ŏs)?

• When Paul speaks of Christ our passover is sacrificed for us (1 Cor 5:6--8), he is referring to unleavened bread (ζύμη ē) as opposed to ἄρτος (artos), the Greek word for leavened bread.

• In Exodus 12:8, when the Jews eat the Pesach lamb, they were to eat it with unleavened bread.
****
• The Last Supper could not be the Passover, for Jesus and His disciples all ate leavened bread!

• we break is κλάω (ō), *to break off into pieces*. This is the same word used in the Gospels to describe what Jesus did with the bread when He fed the 5000 (Matthew 14:19; Mark 8:19), the 4000 (Matthew 15:36; Mark 8:6), at the Last Supper (Matthew 26:26; Mark 14:22; Luke 22:19) and when He appeared to the 2 disciples on the road the Emmaus (Luke 24:30).
**
• Paul writes that we are to be wise in the judgment of The Lord's Supper, for he doesn't say that the cup of blessing is the blood of Christ, instead it is the communion (to have in common) of the blood of Christ, which means that the grape juice is not the actual blood of Christ! The bread is the communion of the body of Christ** and not the actual body of Jesus!

• RCC believe in transubstantiation, Fourth Council of the Lateran (1215): CANON 1: *There is one Universal Church of the faithful, outside of which there is absolutely no salvation. In which there is the same priest and sacrifice, Jesus Christ, whose body and blood are truly contained in the sacrament of the altar under the forms of bread and wine; the bread being changed (transsubstantiatio by divine power into the body, and the wine into the blood, so that to realize the mystery of unity we may receive of Him what He has received of us. And this sacrament no one can effect except the priest who has been duly ordained in accordance with the keys of the Church, which Jesus Christ Himself gave to the Apostles and their successors.*

• Catechism of RCC: The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation.

• Lutherans: believe the Body and Blood of Jesus are the true presence in the cup and the bread, (consubstantiation), the coexistence of the cup and bread with the body and blood of Jesus.

• Both views require the body of Jesus to be in more than one place at the same time, thus spiritualizing the body. RCC and Lutherans call it communion because they are receiving the real body or presence of Jesus. Calling it the Lord's Supper shows that you understand that it is all symbolic and done in remembrance of Jesus (1 Corinthians 11:24--25).
**
• 1 Corinthians 10:17 **(YLT) —for we all of the one bread do partake.
**
• Paul is writing that the Lord's Supper is communion or fellowship with our fellow believers, for all of us, are all partakers of that one bread.**

• The idea here is that when we partake of the Lord's Supper, we all, the many partake of the same loaf of bread, we are all one body. This shows that the unity in each fellowship is grounded in our theology of the Lord's Supper, which is why we cannot be in unity with RCC.

• **1 Corinthians 10:18 Behold** is βλέπω (ĕpō), can be translated as *look to it* (1 Cor 10:12).

• After providing warnings and illustrations from the children of Israel, Paul reminds that like the Jews, if we want to stand, we need to take heed, be mindful not to fall (1 Cor 10:12).
**
• Paul is using an example of those who ate the sacrifices brought to the altar** (1 Cor 9:13).
****
• Moses writes that the priests, and Levites* *all eat the offerings of the Lord (Deut 18:1).
**
• Just as the family members of the priests were able to partake of the sacrifices so too do we today become partakers of that one bread**, meaning Christ's sacrifice on the cross.

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