The Frequency of the Lord's Supper

     They should have known better. Only a few years after the Lord's church had been established in Corinth, their assemblies had regressed into something the Lord never intended. Thus Paul issues a stern reprimand: “But in these instructions I do not commend you, because when you come together it is not for the better but for the worse …. Therefore coming together in one place [epi to auto], it is not to eat the Lord’s Supper” (1 Cor. 11:17, 20).¹ The ESV renders v. 20, “When you come together, it is not the Lord's supper that you eat.” While communion was meant to be a recurrent reminder of Christ’s atoning death (vv. 23-29), their abuses and misbehavior had rendered it unrecognizable.

     The implication of this rebuke and the accompanying directives for restoring the Lord’s Supper is that the sacred memorial was to be kept on a regular basis (hosakis [“as often”] vv. 25, 26). But how often? These Christians were to keep it as often as they gathered for worship. So how often did the Corinth church assemble?

A Uniform Practice of First-Century Churches

     Later in the same epistle Paul writes: “Now concerning the collection for the saints, as I ordered the churches of Galatia, so you do also. On the first day of every week [katá mían sabbátou], let each of you by himself store up whatever he is prospered, that there be no collections when I come” (16:1-2).² Since the perí dé (“now concerning”) formula in 1 Corinthians draws attention to the apostle’s answers to their questions (7:1),³ the current response presupposes their previous knowledge of this collection. 

     These same directives had been communicated to the churches of Galatia (16:1c),⁴ and the Macedonian churches were also involved (v. 5).⁵ Paul goes on to reference the churches of Asia (v. 19), who apparently participated as well (Acts 20:4), plus all the churches in the province of Achaia (Rom. 15:26; 2 Cor. 1:1; 9:2).⁶ Throughout 1 Corinthians the readers have been consistently reminded of what is taught and practiced everywhere in all the churches (1:2; 4:17; 7:17; 11:16; 14:33).⁷

     “On the first day of every week” (katá mían sabbátou) indicates a regular occurrence on a specific day each week (16:2a). The implication is that the Corinth church and her sister congregations in various places were assembling weekly on this particular day.⁸ If the Corinthians were to observe the Lord’s Supper as often as they gathered for worship (11:20-29), and they were assembling each first day of the week (Sunday), the Lord’s Supper was to be observed every Sunday.⁹

     About a year after these instructions were penned, the apostle was passing through the Roman province of Asia (Acts 20:5 ff.). Although he was in a hurry to get to Jerusalem (v. 16), for some reason he stopped for a whole week in Troas (v. 6). Why? “But on the first day of the week [tē mia tōn sabbatōn], having come together to break bread [klasai arton], Paul spoke to them, ready to depart on the next day; and he continued the speech until midnight” (v. 7).¹⁰

     The expression “to break bread” is a customary idiom, used in two different senses in the NT. Sometimes it refers to a common meal (Matt. 14:19; 15:36; Mark 8:6, 19; Acts 2:46; 20:11; 27:35), whereas at other times it applies to the Lord’s Supper (Matt. 26:26; Mark 14:22; Luke 22:19; Acts 2:42; 1 Cor. 10:16; 11:24). Either way, seeing that both involve more than just literal bread breaking, the phrase is obviously idiomatic. The question is, how is it used in Acts 20:7? As a general rule of thumb, whenever a modifier such as “food” or “eating” is included, a normal meal is in view (cf. Acts 2:46; 20:11). When the expression occurs in conjunction with spiritual activities, the Lord’s Supper is in view (cf. Acts 2:42; 20:7). There is a clear distinction between these two actions (one common and the other sacred), and they are not to be commingled and confused (1 Cor. 11:17-34).

     It is highly unlikely that Paul would have postponed his journey to Jerusalem for seven days just to eat an ordinary meal with the Troas brethren. But if the church assembled each Sunday, like other first-century Christians (noted above), and if Paul and his traveling companions arrived on Monday, it would have been necessary to stay there a week in order to assemble with these saints to observe communion with them. The expressed purpose of this assembly was “to break bread,” and the specified day was “the first day of the week.” Immediately after this worship service, Paul ate food and resumed his hastened voyage (v. 11).

A Special Day

     Sunday marks the historical juncture when our Lord Jesus conquered death (Mark 16:9), providing the cornerstone of the Christian faith (Rom. 1:4; 6:4-11; 1 Cor. 15:1-4, 12-22; 1 Pet. 3:21). Thereafter it was this day of the week on which the Lord’s church was established (Acts 2:1; cf. Lev. 23:15-16; John 19:31) and early Christians assembled together to commemorate Christ’s atoning sacrifice (Acts 20:7; 1 Cor. 11:17-26; 16:1-2).¹¹

     While Jesus instituted this sacred memorial on a Thursday evening (Matt. 26:26-29), the NT gives no special meaning to the fifth day of the week. It was another couple of days before the enormous significance of Sunday became a reality (Matt. 28:1; Mark 16:9). Even though baptism was an integral part of the ministries of John the baptizer and Jesus and his disciples (John 3:22-23), it wasn’t until Christ’s resurrection that its full connotation was established (Rom. 6:3-11). The day of the Lord’s resurrection was to be the day his church was built and his spiritual kingdom realized (Matt. 16:18-19; Acts 1:3-8; 2:1-47),¹² and ultimately the memorial day of his death (cf. Matt. 26:29; Mark 14:25; Luke 22:16, 18; Acts 2:42; 20:7).

Conclusion

     For all who are committed to restoring the NT church, we have clear directives concerning the Lord’s Supper with respect to what, how, and when. If the early Christians assembled every Sunday to observe communion in remembrance of the Lord’s sacrificial death, what should we be doing?

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² See The Sunday Collection <Link>.

     ³ See also 1 Cor. 7:25; 8:1, 4; 12:1; 16:1, 12.

     ⁴ Cf. Acts 16:6; 18:23; Gal. 1:2. These are probably the churches in the southern region of the Roman province of Galatia, including Pisidian Antioch, Lystra, Derbe, and Iconium (Acts 13, 14, 16). Note that Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4). 

     ⁵ Cf. Rom. 15:26; 2 Cor. 8:1–9:7. Macedonian cities where churches had been planted were Philippi, Thessalonica, and Berea (Acts 16:9–17:14). Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6).

     ⁶ The province of Achaia included Corinth, Cenchrea, and Athens (Acts 17:24; 18:18, 27; 19:21; Rom. 16:1).

     ⁷ While the churches of Jerusalem and Judea were on the receiving end of this benevolent aid, they too participated in funding the Lord’s work through free-will offerings collected in a common treasury (cf. Acts 2:42, 44, 45; 4:32, 34-37; 5:1-2; 6:1-4). Consider also the generosity of the Syrian Antioch congregation (Acts 11:29-30). Providing for the physical needs of destitute brethren is not the only work first-century churches supported (cf. 1 Cor. 9:11-14; 16:6; 2 Cor. 11:7-9; 12:13; Gal. 6:6; Phil. 4:15-20).

     ⁸ These verses constitute an apostolic command issued to multiple congregations in various locations to be regularly observed on a specified day each week. While “each of you by himself” (v. 2b) describes a personal responsibility, the expression “let him store up” (thēsaurízōn) (v. 2c) means to treasure up or store up in a common treasury (= the single “gift” of v. 3). Just as the contribution involves both individual and collective components, so too does the observance of the Lord’s Supper (11:20, 26, 28).

     ⁹ What if the church also met on Wednesdays or other days of the week? The bottom line is, Paul is addressing what the church in mid-first-century Corinth was actually doing (assembling every Sunday), not other possible scenarios that would have required qualifying directives.

     ¹⁰ The term mesonúktion (“midnight”) applies to the second of four watches of the night (Mark 13:35; cf. 6:48), equivalent to 9 pm–12 am.

     ¹¹ John’s allusion to “the Lord’s day” (Rev. 1:10) employs the adjective kuriakos, and the only other occurrence of this word in the NT is in reference to “the Lord’s Supper” (1 Cor. 11:20), commemorated as regularly as these Christians assembled together (vv. 20-34), viz. every Sunday (16:2).

     ¹² Cf. Mark 9:1; John 3:5; Acts 1:3; 2:30-38, 47; 8:12; 14:22; 19:8; 20:25; 28:23, 31; Col. 1:13. See The Kingdom of God Part 3 <Link>.

Related Posts: Chronological Confusion, Questions about the Lord's Supper, Closed Communion, Apparent Discrepancies (Part 3), A Closer Look at the Elements of the Lord's Supper 

Related articles: Wayne Jackson's Weekly Observance; Dave Miller's Sunday and the Lord's Supper and Lord's Supper on Sunday?; Ben Giselbach's Protecting the Lord's Supper; Neal Pollard's Keeping Our Thoughts on the Lord's Supper

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The Sunday Collection

     “Now concerning the collection for the saints, as I ordered the churches of Galatia, so you do also. On the first day of every week, let each of you by himself store up whatever he is prospered, that there be no collections when I come” (1 Corinthians 16:1-2).¹

     The perí dé (“now concerning”) formula in 1 Corinthians draws attention to Paul’s answers to questions these brethren had asked in their earlier correspondence to him (7:1, 25; 8:1, 4; 12:1; 16:1, 12). The current response, pertaining to “the collection for the saints” (v. 1a), presupposes their previous knowledge of it.² Even though Paul is issuing an apostolic “order” or “command” (diatassō) (v. 1b), it is not to be regarded as burdensome (2 Corinthian 9:7; cf. 1 John 5:3). 

     The same directives had been communicated to the churches of Galatia (v. 1c),³ and the Macedonian churches were also involved (v. 5; cf. Romans 15:26; 2 Corinthians 8:1–9:7).⁴ Paul goes on to reference the churches of Asia (v. 19), who apparently participated as well (Acts 20:4), plus all the churches in the province of Achaia (Romans 15:26; 2 Corinthians 1:1; 9:2) that would have included Corinth, Cenchrea, and potentially Athens (Acts 17:24; 18:18, 27; 19:21; Romans 16:1).⁵  Throughout 1 Corinthians the readers have consistently been reminded of what is taught and practiced everywhere in all the churches (1:2; 4:17; 7:17; 11:16; 14:33).

     “On the first day of every week” – katá mían sabbátou (v. 2a) – indicates a regular occurrence on a specific day each week. The implication is that the Corinth church and her sister congregations in various places were assembling weekly on this particular day (cf. 11:17-26; 14:23, 26; Acts 20:7). The first day of the week (Sunday) marks the historical juncture when our Lord conquered death (Mark 16:9), providing the cornerstone of the Christian faith (Romans 1:4; 6:4-11; 1 Corinthians 15:1-4, 12-22; 1 Peter 3:21). Thereafter it was this day of the week on which the resurrected Christ appeared to his disciples (John 20:19, 26),⁶ the Lord’s church was established (Acts 2:1; cf. Leviticus 23:15-16; John 19:31), and early Christians assembled together to commemorate Jesus’ atoning sacrifice (Acts 20:7; 1 Corinthians 11:17-26; 16:1-2).

     “Each of you by himself” (v. 2b) describes a personal responsibility (cf. 2 Corinthians 9:7). The expression “let him store up” (thēsaurízōn) (v. 2c) means to treasure up or store up in a common treasury. Just as the observance of the Lord’s Supper involves both individual and collective components (11:20, 26, 28), so too does the contribution. The qualifier “whatever he is prospered” (v. 2d) is clearly not a set percentage (in contrast to the old covenant tithing system).⁷ Contributions stem from each one’s ability or level of prosperity (cf. Acts 11:29; 2 Corinthians 8:3). When Paul says, “that there be no collections when I come” (v. 2e), he implies a communal church treasury as opposed to separate, individual gifts; note the singular “gift” in v. 3. Their mutual “gift” at this time was to be delivered to help meet the needs of their Judean brethren (vv. 3-4; see also 2 Corinthians 8:16-24; Acts 20:4; 21:17; and compare Acts 11:29-30).

     This benevolent aid that was intended for a particular situation does not negate the broader implications of how the work of the church is to be financed. These verses constitute an apostolic command issued to multiple congregations in various locations to be regularly observed on a specified day each week. Was the giving to stop when the present need was met? Beyond this explicit injunction, there are numerous examples of the Lord’s work funded through the free-will offerings of Christians collected in a common treasury (cf. Acts 2:42, 44, 45; 4:32, 34-37; 5:1-2; 6:1-4; 11:29-30). The churches of Macedonia, apparently under the same directives as the churches of Achaia and Galatia (2 Corinthians 8:1–9:7), also contributed to evangelistic efforts (2 Corinthians 11:7-9; Philippians 4:15-20). Moreover, a one-time benevolent opportunity was not the only work the Corinthian and Galatian brethren were expected to support (1 Corinthians 9:11-14; 16:6; 2 Corinthians 12:13; Galatians 6:6).⁸

     No other method of financing the Lord’s work is biblically sanctioned beyond the intentional and generous giving of members of the local church. “Let each one give as he purposes in his heart, not grudgingly or under compulsion, for God indeed loves a cheerful giver” (2 Corinthians 9:7).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² For additional information on this particular collection, see Galatians 2:10; Romans 15:25-28, 31; and 2 Corinthians 8–9.

     ³ Cf. Acts 16:6; 18:23; Galatians 1:2. These are probably the churches in the southern region of the Roman province of Galatia, including Antioch of Pisidia, Lystra, Derbe, and Iconium (Acts 13, 14, 16), rather than the North Galatia territory. Note that Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4). Unless Paul had sent a letter or a representative that we do not know about, the last opportunity he would have had to communicate this information to the Galatians was nearly three years before 1 Corinthians was written (Acts 18:23).

     ⁴ Macedonian cities where churches had been planted were Philippi, Thessalonica, and Berea (Acts 16:9–17:14). Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6). The generosity of the Philippi saints is further highlighted in Philippians 1:5-7; 2:25-30; 4:10-19.

     ⁵ A summary of the churches potentially involved include those in the Galatia cities of Antioch, Lystra, Derbe, and Iconium; the Asia cities of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicea, Colosse, and Troas; the Macedonia cities of Philippi, Thessalonica, and Berea; the Achaia cities of Athens, Corinth, and Cenchrea; and possibly more.

     ⁶ Christ’s second appearance to his disciples, according to John’s testimony, was “after eight days” (John 20:26), an idiom signifying “a week later.” John is writing to a Gentile audience, and it was not uncommon for the ancients to count any portion of a day as a whole day. If the counting began on the previous Sunday (John 20:19), then eight days later would be the following Sunday. Compare Matthew 17:1 (written from a Jewish perspective) and Luke 9:28 (written from a Greek perspective). Note also John’s allusion to “the Lord’s day” in Revelation 1:10. He employs the adjective kuriakos, and the only other occurrence of this word in the New Testament is in reference to “the Lord’s Supper” (1 Cor. 11:20), which was to be observed as often as these Christians assembled together in one place (vv. 17-34), which was apparently every Sunday (16:2).

     ⁷ See my article on Tithing.

     ⁸ The qualifiers “if you might approve” and “if it is suitable” in 1 Corinthians 16:3-4 indicate some degree of flexibility. We could also include the churches of Rome and Asia in this discussion (Romans 12:6-8; 15:24; Acts 20:35; Ephesians 4:28; 1 Timothy 5:17-18; 6:17-19). Furthermore, Jesus and his immediate disciples received donations (Luke 8:3) and maintained a collection of funds to finance their needs as they carried out their public ministry (John 12:6; 13:29).

Related Posts: God's Ability to Provide, Questions about the Lord's Supper, The Frequency of the Lord's Supper, Church Benevolence 

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