|
|
|
4000 E. Collins
Rd. “Preaching the Living
Word through the Written Word (2Tim 4:2)” |
|
|
|
DIFFICULTIES
IN CHURCH WORSHIP (CH 11-14): THE
DEMEANOR OF CHRISTIANS AT THE LORD’S TABLE - Part 1 1Co
11:16-26 (11/02/11) Grace Bible Church, Gillette, Wyoming Pastor Daryl Hilbert I.
EXPLOITATION
OF THE LORD’S TABLE (1Co 11:17-22) A. Divisions Affect Worship (17-19) 1. [Intro] - It is commonly believed that
the early church participated in a gathering called the “Agape Feast,” where
worship and the Lord’s Table were accompanied by a meal. A few sources
regarding the “Agape Feast” were preserved but 1 Corinthians 11:17-34 is a
main source of inference, though that name is never given. Instead of being a
time of worship, encouragement, and giving, it turned into a public selfish
display of gluttony and drunkenness. So terrible were the abuses that ended
as quickly as it was established, no doubt through the authority of the
apostles, especially Paul. We have recorded in this epistle the background
and rebuke for their sinful behavior. 2. [1Co 11:17] - Paul begins another
section where he gives “instruction” (paragge,llō - message alongside) but it is without “praise” (epaine,ō - usually to
express high opinion).
The reason for his low opinion was that they were not gathering for spiritual
benefit, but just the opposite (“worse” - hêssōn - inferior or less). 3. [1Co 11:18] - Their inappropriate
behavior was taking place during a time when they gathered for worship (“when you come together as a
church (ekklesia - “called out ones”). Paul had heard the reports about divisions even during
their time of worship. Earlier Paul mentioned their “division” (schism - spilt, rift, divided loyalties)
in 1Co 1:10 where they were divided on the petty and carnal basis of who
baptized whom. Their divisions apparently spilled over into their worship at
the Agape Feast, which ironically should have been a time of love and unity.
Perhaps they were divided between the “haves” and the “have-nots” (cp. vs.
21). Whatever the reason for their divisions, they were showing themselves
carnal and unspiritual (1Co 3:3), though Paul could hardly believe it. 4. [1Co 11:19] - Their divisions turned
into full-fledged “factions (hairesis - “choice or opinion”, Eng. “heresy”)
where lines were drawn, sides were chosen, and the church was split. They
carnal behavior shown the light upon those who were acting biblically and
worthy of their calling, i.e. “the approved ones” (oi dokimoi - examined and approved). It is a strong reference
which could mean a disqualified testimony and ministry (1Co 9:27) or a
possibility that there was only a mere profession of faith (2Co 13:5 cp. Tit
1:16). B. Self-serving Worship (20-22) 1. [1Co 11:20] - They were reproved by Paul
because their purpose was not to worship the Lord in partaking of the Lord’s
Supper (deipnon
- meal or banquet,i.e. Agape Feast, cp. Rev 19:9). Note that “meeting together” (sunerchomai - come together, meet) was
synonymous with worship. 2. [1Co 11:21] - Rather, they were selfish
and tried to eat the food “first” (prolambano - to take beforehand) or worse, to keep the other faction
from eating at all. The result was that some would go hungry while the others
were filled and intoxicated (methu,ō
from methu - wine, i.e. drunk with wine) from the sacramental wine. 3. [1Co 11:22] - Paul sarcastically
questioned whether or not they have houses in which to eat or drink because
it appears that their only purpose was to eat. In essence they despised the
church of God and His purposes for building up the body and being a witness
to the community. Instead they shamed the ones who have nothing. Paul could
not praise them for their sacrilegious, sinful, and selfish behavior. II. EXPLANATION OF THE LORD’S TABLE (1Co
11:23-26) A. Remembrance of the Death of Christ
(23-25) 1. [1Co 11:23] - At this Paul begins to
explain the ordinance of the Lord’s Table. Not that they necessarily needed
him to explain it because he had already “delivered” it to them. However,
they were behaving as though they did not understand it. What should have
been a time of unified worship in the sacrificial death of Christ became a
divisive selfish exercise of carnality. Note that Paul received the
instruction of the Lord’s Table at some point through special revelation from
the Lord Jesus Himself (cf. Gal 1:10-12). 2. [1Co 11:24] - The ordinance was given by
Jesus from the last Passover meal that He had with His disciples (Mat
26:26-30; Mar 14:22-25; Luk 22:17-22). a) Because Jesus had given “thanks” (euchariste,ō) and because believers are most
thankful for their salvation, the ordinance has been called by some, the
Eucharist. b) Unlike the broken bread, Christ’s body
was not broken, fulfilling Scripture (Joh 19:36). c) The whole purpose of the ordinance is a
memorial of the “remembrance” (vs. 24,
25 - anamnesis
- recall to one’s mind)
of Christ’s death on behalf of sinners. d) Several Views exist: (1) Transubstantiation (tursn into body and blood of Christ - Catholicism), (a) It is by the conversion of the bread and
wine into Christ’s body and blood that Christ becomes present in this
sacrament. (Catechism of
the Catholic Church, p.384) (b) For this reason the Eucharist cannot
unite us to Christ without at the same time cleansing us from past sins and
preserving us from future sins. (Catechism of
the Catholic Church, p.390) (2) Consubstantiation (Christ’s special presence with them - Lutheran) (a)
The
elements do not change into the presence of Christ, but he is actually
present in, with, and under the elements. (H. Wayne House; Charts of Christian Theology and
Doctrine, p. 124) (b)
[The]…
recipient has the forgiveness of his sins and the confirmation of his faith.
Participation must include faith or the sacrament conveys no benefit. (H. Wayne House; Charts of Christian
Theology and Doctrine, p. 124) (3) Reformed (receive spiritual nourishment from elements). (a)
A
commemoration of Christ’s death that bestows grace to seal partakers in the
love of Christ. The supper gives spiritual nourishment and brings one closer
to the presence of Christ. (H. Wayne House; Charts of Christian Theology and Doctrine, p.
124) (b) ... the chief function of the Sacrament
s...is to seal and confirm that promise by which he testifies that his flesh
is food indeed and his blood is drink [ John 6:56], which feed us unto
eternal life. (Calvin’s
Institutes, Vol. 4, p. 360) (4) Baptist/Bible (it is purely a symbol but with great spiritual meaning) (a)
“I
believe, indeed I know, that all the sacraments are so far from conferring
grace that they do not even distribute it;” (Zwingli, ‘Confession to Charles V.’
Art. 7) (b) The Lord’s Supper is nothing else than
the food of the soul, and Christ instituted the ordinance as a memorial of
Himself. (Systematic
Theology, Hodge, p. 626-7, quote from Zwingli) (c) Each believer is to recall and celebrate
the death of Christ on their behalf (“for
you” Gk hupér - in place of, on behalf of) and seriously
contemplate all its implications. 3. [1Co 11:25] - The “cup” refers to the
“fruit of the vine” which was wine used by Christ and the early church (cp.
1Co 11:21) though probably diluted. It symbolized His blood (Mk 14:24; Lk
22:20; 1Co 11:25) which was shed for the forgiveness of sins (Mt 26:28; Heb
9:22) and instituted the New Covenant (Heb 9:14-15), unlike the continual
sacrifices of the Old Covenant animal sacrifices. 4. Jesus does not specify how often the
Lord’s Table is to be partaken of, but leaves it up to the church with the
words, “as often as you drink it.” B. Twofold Proclamation of Christ’s
Ministries (26) 1.
[1Co
11:26] - However, every time the church partakes of the Lord’s Table, it
becomes a twofold proclamation (kataggellō
- make known, preach, advocate). First it proclaims the Lord’s death to
an unbelieving world. Secondly it is a testimony that the church is waiting
for the return of Christ, at which time the church will be with Christ and
partake of the ordinance with Him (Mat 26:29 cf. Rev 19:9). |
|
|
|
|
|
|
|
