Holy Communion

I cor 11 v 17-34


I am going to concentrate on the sacrament of Holy Communion because it is the sacrament that all Christians regularly participate in as a church.

So let me set out some basic teaching points:

There are three basic requirements for a sacrament:

1. It is ordained by Christ.
2. It is a visible sign.
3. It is a means of invisible grace.

When we look at number 1 we conclude from the New Testament that there are only two sacraments - Baptism and Holy Communion. Christ was baptised by John the Baptist and instructed His disciples to baptise and in the Last Supper He commanded His disciples to 'do this in remembrance of me...' These are the only two sacraments ordained (or commanded) by Christ in the New Testament and since Scripture is our authority in the Church we accept these two only as sacraments.

When you look at number two we see that a sacrament requires a visible sign. In baptism the visible sign is water and in Holy Communion the visible signs are bread and wine. The 'signs' or 'tokens' are signs of the invisible grace. They themselves are not the grace. As St Augustine stated: "One thing is seen and another is understood." Remember the valentine cards or flowers. One thing is seen (card) but another thing (love) is understood. The same is true of a sacrament. For example bread is seen but the body of Christ is understood. Wine is seen but the blood of Christ is understood.

The sacraments are 'badges' or 'tokens' of Christian profession, a 'sure witness of grace.' The sacraments are effectual signs of grace, and God's goodwill towards us. They are understood as the pledge, seal or a promise from God to us. Again let me illustrate that for you: when you purchase a house you receive the deeds of the house. The deed is not the house though it conveys the house to you. A sacrament is not the grace though it is the means that the grace, to which it points, is conveyed to you. In that sense we say that the sacrament of Holy Communion effects what it signifies. The sacrament of Holy Communion is a sign and symbol of Calvary. It is to the eye what the Word is to the ear of a believer.

When we look at the third point we understand a sacrament to be a means of invisible grace. We need to understand that grace is a gift of God, freely given without merit or favour. Grace is received by faith. Philippians 2 verse 13 tells us that grace is the attitude and operation of God Himself working in beleiving hearts. Grace in Holy Communion is the attitude of divine favour and a gift of the divine life to the believer. This grace is no different to ordinary grace conveyed by God to the elect.

We should remember the sacrament does not contain grace which is automatically conveyed to the receiver. Grace does not reside in a sacrament because of consecration. The grace of which the sacrament is the sign is no part of the sacrament, but is the thing of which the sacrament is the sign, the means and the pledge. Faith is necessary to participate in Christ, and is the only possible response to God's revelation in Christ. Without faith the promise of grace in the sacrament is of no effect. Faith 'takes' the grace on offer but does not 'make' that grace.

The bread is bread and the wine is wine but they signify, symbolise, and a sign of the body of Christ and the blood of Christ. The bread is on the holy table but the body of Christ remains in heaven. The bread is in the mouth of the believer and the body of Christ is in the heart of the believer. The bread feeds the body and the body of Christ feeds the soul of the believer.

Look at 1 Corinthians 11 verses 17-34. The letter to the Corinthians was written before the four gospels were written and therefore this account of the Lord's Supper is probably the earliest account in Christendom. Paul is addressing a church bedevilled with factions, gossip, and immorality. He writes this part of the letter to show them how their behaviour at the 'agape meal' is inconsistent with the original Lord's Supper and how they need to change their behaviour or face the judgement of God.

Verses 17-19 - from these verses it is appears that there was a communal meal before the 'remembrance' of the death of Christ. However, Paul has to condemn their behaviour as it is harmful to the fellowship (v17) and degrading to the communion service (v20). Their behaviour causes division amongst their fellowship and maintains clear distinctions which Christ had broken down by His death. Paul condemns behaviour which creates 'strata of status' within the Christian fellowship.

Verse 20 Paul then challenges them about how they approach the Lord's Supper. By behaving in the manner they have they nullify the spiritual meaning and effectualness of the Lord's Supper. A little later in the passage he will speak in even harsher terms as to the consequences of their actions.

Verses 21-22 here is the cause of their problems. The food was being distributed inequitably amongst the believers when they met for worship. The rich were keeping food for and not sharing with those who were poorer. Their behaviour left the poor feeling despised and humiliated.

Verses 23-24 their actions do not agree with the spirit of the Lord's Supper which publicly spoke of their unity in Christ. Paul points out to them that what he had received he had passed on to them. There is a play on words here that we miss in the English translation. Literally Paul is saying "on the night He (Christ) was passed on to the authorities...so I passed on to you..." Paul wants them to know that it is from Christ Himself that this meal originated and therefore the requirement to treat it with reverence, respect and dignity. Something they very obviously had not been doing in their fellowship.

Do you notice the four-fold action of Holy Communion? Taking, blessing, breaking/pouring and giving to His disciples. That same four-fold action is followed in Holy Communion service. Whoever is celebrating takes bread, gives thanks to God, breaks it and then gives it to the communicants. I should say at this point that it is not a re-enactment but a remembrance. That is a very important distinction. We in no way re-enact the sacrifice of Calvary in the Lord's Supper but we do remember it, recall it to mind, in the breaking of bread and pouring of wine.

Verses 25-26 the phrase 'after the supper...' link what Paul is passing on to them not only with Christ but through Christ back to the fulfilment of the Passover in which a spotless lamb was sacrificed and its blood shed to atone for the sins of the people and to protect them from the judgment of God. When Paul says that Christ took the 'cup' he is referring to the contents which symbolises the new covenant in Jesus' blood (Luke 22 verse 20). Look again at verse 26. Up until this point the believers have been reminded that they have been looking back to the death of Christ on the cross now they are pointed forward, beyond their immediate surroundings and situations to the hope of the second coming of Christ. The celebration, the administration and the partaking bread and wine in remembrance of Christ's death is a public proclamation which, is to, and will continue until He comes again. Paul is drawing to their attention the personal application of the meaning of the Lord's death in their personal testimony. Participation in the Lord's Supper is a public proclamation and identification with the death of Christ for the individual believer. By partaking of bread and wine the believer publicly declares His faith in Christ. For you and I participation in and partaking of the Lord's Supper is our public witness to being born again. By coming to take communion we are giving our testimony - we are saying that at we have been born again, saved from our sins by the sacrifice of Christ Jesus at Calvary. Think about that for a moment. It is not an empty gesture coming forward. It is of eternal significance and meaning. I know some of you realise that. I know that for some of you the very fact that you have come and received communion has been an amazing journey and step of faith for you. Sadly some have come without a thought as to what they were doing or saying and I pray that will not be so in the future.

Verses 27-32 here are stark verses for us all to take heed of this morning. There should be no irreverent or sinful participation in the Lord's Supper. It is not a light thing but a sin against the very body and blood of Christ - a sin against the sacrifice of the Son of God. Listen to verse 27 again. Please do not take participation in Holy Communion lightly. However, let me say this to you all - no one is worthy to receive Holy Communion. These verses are not saying only the worthy may come - that would be to deny grace. What they are saying is that we need to examine the attitude of our hearts, our outward conduct and to understand the true nature and purpose of the Lord's Supper before we partake of it. Self-examination is important. we all need to examine our hearts and lives before we come to partake of bread and wine because these verses warn us of the judgment that God brings on those who do so in an unworthy manner because of sin in their lives etc. There is a clear distinction between receiving in an unworthy manner and knowing you are unworthy to receive grace. The former is puffed up with pride whilst the latter is humble and contrite of heart as the Psalmist puts it. Heed the warning of these verses that in coming to Holy Communion in an unworthy manner is to open oneself to judgment and condemnation. Paul warns them, and us, that this unworthy reception of the body and blood of Christ, either through sin or not discerning the body of Christ, opens the participant to judgment which may lead to sickness and or even death. Verses 33-34 Paul finally instructs them to consider one another when they come to participate in this meal. There is no favouritism in the eyes of God and there should be none shown in their fellowship. There is obviously more to be said to them but concerning worship in their fellowship but Paul will leave that to speak to them in person. He has obviously addressed the key issues here for them and for us.

Application

I want to finish with the simple application of this being a healthy church. Participation in Holy Communion is not an option if you are a born again believer. It is a command of Christ and we should not absent ourselves from obeying it. There are two dangers evident in all churches

1. Those who stay away because they believe they are not worthy to come to the Lord's table. You should only stay away if you are not born again or at that moment you are living out of fellowship with God or others in this church.
2. Those who come whilst living a lie. I want to say I am not making a judgment on anyone who comes to the Lord's table, though as your pastor I have the right to refuse Holy Communion to those who are living openly in sin - and that does not just mean co-habiting outside of holy matrimony. There have been times in the past where certain behaviour, attitudes, lifestyles etc have been apparent, not just to me but to others, and people have continued to come to the Lord's Table - all I can say to you is read verses 27-32 and heed the Word of God of the danger that you place yourself in by such behaviour.

Lastly I want to say something about the structure of a Holy Communion service. The service of communion is structured in so that all are constantly called to examine ourselves before we come to partake in Holy Communion. At the very beginning we pray for purity, we hear the gospel summed up in the commandments and we are exhorted to confess our sins in the prayer of confession. It is wise and good to confess you're sin. We hear the Word of God read and preached and we respond by confessing our belief in the historic creed of the Christian church. We are then exhorted to come before God in the prayer of humble access in which we confess that it is only by the grace of God that we can partake of this means of grace. Our prayer of consecration reminds us that this meal is not a re-enactment but a remembrance, a memorial meal, and it follows the four-fold actions of Christ at the Last Supper. Finally when we come to receive the bread and wine the words of administration remind us that it is 'by faith' that we lay hold of the grace of God symbolised in bread and wine.

To be a healthy church, a biblical church, there are two sacraments. They are a sign and symbol of God's grace towards us and that grace is laid hold of by the exercise of believing faith. Is you're church a healthy church in terms of sacraments - If so good but let us not become complacent.

Amen.