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Context
Sharing in the Lord’s Supper
22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”
Sermons
Alan Redpath
Willie Mullan
Harry Ironside
K.P. Yohannan
Zac Poonen
T. Austin-Sparks
John Rhys WatkinsSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I have received of the Lord - It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type - the body broken for them, the blood shed for them. The Lord Jesus - took bread - See the whole of this account, collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matthew 26.
Jamieson-Fausset-Brown Bible Commentary
His object is to show the unworthiness of such conduct from the dignity of the holy supper. I--Emphatic in the Greek. It is not my own invention, but the Lord's institution. received of the Lord--by immediate revelation (Gal 1:12; compare Act 22:17-18; Co2 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness. night--the time fixed for the Passover (Exo 12:6): though the time for the Lord's Supper is not fixed. betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
John Gill Bible Commentary
And when he had given thanks,.... So Luk 22:19, but Mat 26:26 and Mar 14:22 say "he blessed"; not the bread, but his Father; for to bless and give thanks is one and the same thing with the Jews; so we often read of their blessing for the fruits of the earth, for wine and bread; concerning which they have these rules (r), "he that blesseth for the wine, before food, frees the wine that is after food; he that blesseth for the dessert before food, frees the dessert after food; , "he that blesseth for the bread", frees the dessert, for the dessert does not free the bread;'' or excuse from a blessing for that again; "if they sit at eating, everyone blesses for himself; if they lie (upon couches) , "one blesses for them all"; when wine is brought to them whilst they are eating, everyone blesses for himself: if after food, "one blesses for them all";'' our Lord conformed to these rules, he blessed and gave thanks for the bread separately, and he afterwards blessed, or gave thanks for the wine; and as he and his disciples lay at table, he blessed and gave thanks for them all; for this is not to be understood of any consecration of the bread by a certain form of words, changing its nature and property, and converting it into the body of Christ; but either of asking a blessing of his Father upon it, that whilst his disciples were caring of it, their faith might be led to him, the bread of life, and to his broken body, and spiritually feed and live on him, and receive spiritual nourishment from him; or else of giving thanks to his Father for what was signified by it, for the true bread he gave unto his people, meaning himself; and for that great love he showed in the gift and mission of him; and for the great work of redemption, and all the benefits of it he had sent him to procure, and which were just on finishing; and for all the might, strength, and assistance, he gave to him as man and Mediator, in completing the business of salvation for his people; which was the joy set before him, and which filled his heart with pleasure and thankfulness; both these senses may be joined together, and may direct us as to the matter of blessing and giving thanks at the supper; for no form of words is pointed out to us; what were the express words our Lord used we know not: he brake it; as a symbol of his body being wounded, bruised, and broken, through buffetings, scourgings, platting of a crown of thorns, which was put upon his head, and piercing his hands and feet with nails, and his side with a spear; for which reason the right of breaking the bread in this ordinance ought literally and strictly to be observed: Christ himself took the bread and brake it, denoting his willingness to lay down his life, to suffer and die in the room of his people; and this action of breaking the bread was used in order to be distributed, and that everyone might partake, as all the Israelites did at the passover, and not as these Corinthians at their ante-suppers, when one was full and another hungry; but Christ broke the bread, that everyone might have a part, as every believer may and ought, who may eat of this bread, and drink of the wine, and feed by faith on Christ, and take every blessing procured by him to themselves: and said, take, eat; that is, to his disciples, to whom he gave the bread, when he had took and given thanks and brake it, bidding them take it; receive it into their hands, as an emblem of their receiving him, and the blessings of his grace in a spiritual sense, by the hand of faith; and eat the bread put into their hands, as a symbol of their eating and living by faith on Christ as crucified, as having loved them, and given himself for them; this is my body; in opposition to, and distinction from, , "the body of the passover", as the lamb was called (s); meaning not his mystical body the church, of which he is head, though this is one bread, and one body, Co1 10:17 but his natural body, and that not properly, as if the bread was really changed into it; for the bread in the supper, after the blessing over it, and thanks given for it, retains its same nature, properties, form, and figure, only is set apart for the use of commemorating the broken body of Christ; and therefore this phrase is to be understood in a figurative sense, that it was a sign and seal of his body; it being broken into pieces represented his wounds, bruises, sufferings, and death; just in such sense as the rock is said to be Christ, in Co1 10:4 not that that was really Christ, but was a type and sign of him: which is broken for you; for though a bone of him was not broken, but inasmuch as his skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spear; and body and soul were torn asunder, or divided from each other by death; and death in Scripture is expressed by "breaking"; see Jer 19:11 his body might be truly said to be broken, and that for his people; not merely to confirm his doctrine, or set an example of patience, or only for their good; but in their room and stead, as their surety and substitute: this do in remembrance of me; signifying that it was not a passover commemoration, or a remembrance of the Israelites going out of Egypt; which because done in the night, as that was, and following upon the passover, the judaizing Christians among the Corinthians took it to be in remembrance of that; having imbibed that notion which the Jews then had, and still retain, that their deliverance from Egypt will be remembered in the days of the Messiah (t); "Nyrykzm, "they commemorate" the going out of Egypt in the nights; says R. Eleazer ben Azariah, lo, I am about seventy years of age, and I never was worthy to say, that the going out of Egypt was recited in nights, till Ben Zoma expounded what is said, Deu 16:3 "that thou mayest remember the day when thou camest forth out of the land of Egypt; all the days of thy life; days of thy life", mean days; "all the days of thy life", nights; but the wise men say, "the days of thy life"; mean this world, and "all the days of thy life" include the days of the Messiah:'' now the apostle mentions these words of our Lord, to show that the design of the institution of this ordinance of the supper was not in commemoration of the deliverance of the Jews out of Egypt; but it was in remembrance of himself, of what he did and suffered on the behalf of his people: particularly the eating of the bread was intended to bring to remembrance how the body of Christ was wounded, bruised, and broken for them; how he bore their sins in his own body on the tree, and suffered, and made satisfaction for them; and which was spiritual food for their faith when they reflected on it, and could not fail of bringing to their remembrance the love of Christ in all, when this was the case. (r) Misn. Beracot, c. 6. sect. 5, 6. (s) Misn. Pesachim, c. 10. sect. 3. (t) Misn. Beracot, c. 1. sect. 5.
Matthew Henry Bible Commentary
To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses. I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, Co1 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing. II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account, 1. Of the author - our Lord Jesus Christ. The king of the church only has power to institute sacraments. 2. The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated. 3. The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Mat 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, Co1 11:24, Co1 11:25. Here observe, (1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Mat 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt. 26. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood. (2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col 3:4. (3.) We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God. (4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance. III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (Co1 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, Co1 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body - not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, Co1 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe. IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (Co1 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, Co1 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Mat 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others. V. He closes all with a caution against the irregularities of which they were guilty (Co1 11:33, Co1 11:34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
Tyndale Open Study Notes
11:23 I pass on to you what I received from the Lord himself: This is one of the few explicit references in Paul’s letters to traditions handed down from Christ (see also 7:10; 9:14; cp. 1 Thes 4:15-17). • On the night when he was betrayed: See Mark 14:43-46.
Sharing in the Lord’s Supper
22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not!23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.”
- Scripture
- Sermons
- Commentary
(Sermon Preparation) Lecture 01
By Alan Redpath8.1K42:47Sermon PreparationMAT 5:14MAT 6:33JHN 8:121CO 11:23PHP 2:15In this sermon, the preacher emphasizes the importance of remembering that the gospel of Christ is primarily addressed to individuals and its ultimate goal is the salvation of multitudes. The church has various agencies to help lead people to Christ, but its primary purpose is to nurture the individual. The preacher warns against forgetting this and reproducing the same mistake in oneself. The sermon also touches on the importance of personal transformation and being a light in the world, as well as the significance of being trained for the job of preaching and reflecting the glory of God into the darkness of the world.
(Bible Analysis of Man) Man's Memory
By Willie Mullan2.7K1:04:43Bible Analysis Of ManGEN 19:261CO 11:23EPH 2:12JAS 1:21In this sermon, the preacher highlights the lack of truth, mercy, and knowledge of God in the land. He emphasizes that many people go about their daily lives without remembering God or having Him in their thoughts. The preacher then references the story of Lot and how God used action to drive conviction into people's souls. He also delves into the book of Job, specifically chapter 41, where he discusses the questions posed about the crocodile and its significance in relation to God's dealings with the devil. The sermon concludes by reminding listeners of the trials and tribulations that Job faced at the hands of Satan.
This Do in Rememberance
By Harry Ironside2.3K05:50Lords Supper1CO 11:23In this sermon, the preacher discusses the significance of the Lord's Supper as a perpetual memorial of the death of Christ. He emphasizes that participating in the communion without truly accepting Jesus as one's Savior is meaningless and can even lead to condemnation. The preacher highlights the importance of understanding and remembering the sacrifice of Jesus on the cross, and how it is through personal acceptance of Him that one becomes a Christian. He urges listeners to approach the communion table with a genuine heart and a deep understanding of the love and grace of Jesus.
Where Do You Go With a Broken Heart?
By K.P. Yohannan2.0K25:58BrokennessPSA 34:18PSA 147:3ISA 61:1MAT 11:28LUK 22:44JHN 11:351CO 11:23In this sermon, the speaker addresses the question of where to turn when one's heart is broken. He emphasizes that God understands and empathizes with our pain, as demonstrated by Jesus weeping in the Bible. The speaker also highlights various titles and descriptions of Jesus, such as the man of sorrows, the captain of our salvation, and the chief shepherd. He shares a story of a woman who experienced a miscarriage and found comfort in the presence of an old lady who understood her pain without saying a word.
The Meaning of the Lord's Table
By Zac Poonen1.9K26:16The Lord's TableObedience to God's Word1CO 11:23
Zac Poonen emphasizes the significance of the Lord's Table, urging believers to adhere strictly to biblical instructions when partaking in communion. He draws parallels from Moses' obedience in constructing the tabernacle, highlighting that God's glory fills those who follow His word precisely. Poonen stresses the importance of self-examination before communion, warning against taking part without a sincere desire to turn from sin. He also discusses the exclusivity of the Lord's Table, noting that it is not open to everyone but rather to those committed to Christ. Ultimately, he calls for a deeper understanding of the meaning behind the bread and wine, which symbolize Christ's sacrifice and our unity as believers.
Unsearchable Riches of Christ - Part 7
By T. Austin-Sparks1.5K32:13Riches Of ChristMAT 6:33MRK 6:34JHN 6:4JHN 6:331CO 11:23In this sermon, the speaker focuses on the significance of the Lord's Table and the act of breaking bread. He references passages from the Gospel of Mark and the Gospel of John to emphasize the compassion and teaching of Jesus towards the multitude. The speaker highlights the importance of not just receiving the word, but also engaging with it and allowing it to transform our lives. He emphasizes that both the receivers and givers of the word must enter into the suffering and brokenness of Christ in order to effectively minister to others. Overall, the sermon emphasizes the need for a deep and personal connection with the Lord and His sacrifice.
Remember Jesus Christ
By John Rhys Watkins1.2K1:03:04Jesus Christ1CO 11:23In this sermon, the preacher emphasizes the importance of remembering Jesus Christ. He warns against a divided and sectarian church, urging believers to learn from the lessons of history as taught in the Bible. The preacher highlights the need for the church to manifest the true nature of Christ to the world. He also shares the story of a man who prioritized worldly possessions over his soul, ultimately losing everything. The sermon concludes with a call for believers to come together in faith and obedience, seeking the stirring up of the gift of salvation within them.
Worship and Lord's Table - Part 7
By Bakht Singh94810:54Communion1CO 11:23In this sermon, the preacher emphasizes that believers do not need a mediator between themselves and God. Every believer has equal access to God and can call upon Him. The preacher urges the congregation to live a life separate from worldly practices and to examine their hearts. The sermon also highlights the power of death in overcoming our sinful nature and the importance of participating in communion as a testimony of our faith. The preacher reminds the congregation that they are all equally guilty and equally precious in the eyes of the Lord, and that taking part in communion is a practical proof of the power of Christ's death.
The Missionary and His Health
By Bud Elford79552:07Missions1CO 11:23In this sermon, the preacher emphasizes the importance of keeping our bodies healthy in a sinful world. He starts by telling a story about a gingerbread boy who runs away, illustrating the idea that if we rely solely on temporary pleasures, we will eventually run out. The preacher then shifts to discussing the spiritual aspect of health and how Satan seeks to destroy our bodies. He emphasizes the need to take care of our bodies as they are instruments for serving God and interpreting heavenly truth. The sermon concludes with the reminder to present our bodies as living sacrifices to God.
How the Church Instructs the Angels
By Joel Walters6821:02:48Headcovering1CO 11:23In this sermon, the preacher discusses the importance of symbols and their significance. He uses the example of burning and stomping on an American flag to illustrate how symbols can be disrespected. The preacher then shifts the focus to the concept of being good enough and emphasizes that the problem lies not in being good, but in being bad. He highlights the importance of keeping God's law perfectly, as exemplified by Jesus' response to the rich young ruler. The sermon concludes with a discussion on the symbolism of a woman covering her head, emphasizing the idea that as man reflects the glory of God, there is nothing to be ashamed of or covered, while a woman, being the glory of man, should cover her head.
The Cure for Carnality
By Ernest O'Neill63916:211CO 11:23In this sermon, the speaker addresses the issue of carnality and its destructive effects on relationships. They emphasize that many problems, such as infidelity, conflicts, and betrayal, stem from a desire to fulfill our needs from people instead of relying on God. The speaker encourages the audience to receive the "vaccine" of Jesus' death, which can cure their carnality and bring light into their lives. They also highlight the importance of self-examination and discerning the body of Christ when partaking in communion. The sermon concludes by drawing a parallel between the eradication of smallpox through the universal use of a vaccine and the potential transformation that can occur if individuals choose to live according to God's will.
The Wonder of the Lord's Supper
By David Davis63856:461CO 11:23
This sermon emphasizes the importance of reverently partaking in the Lord's Supper, highlighting the deep significance and transformative power of remembering Christ's sacrifice through communion. It delves into the spiritual DNA believers receive, becoming new creations in Christ, and the unity and family bond found in the body of Christ. The message encourages gratitude, self-examination, and obedience to God's commandments, emphasizing the life-giving nature of the Lord's Supper and the need to embrace the new covenant in Christ's blood.
Proverbs 27
By Harry Ironside52806:12CommunionChristian LifePersonal Faith1CO 11:23Harry Ironside emphasizes the significance of Communion, urging believers to truly understand and embrace its meaning rather than participating as a mere ritual. He highlights that the Lord's Supper is a memorial of Christ's sacrifice, intended for those who have personally accepted Him as their Savior. Ironside warns against the danger of partaking in Communion without genuine faith, as it can lead to regret and condemnation rather than grace. He stresses that true salvation comes from a personal acceptance of Jesus Christ, not from the act of Communion itself. Ultimately, he calls for a heartfelt remembrance of Christ's death and a sincere relationship with Him.
Remembering Jesus in the Breaking of Bread
By Zac Poonen50616:001CO 11:23
This sermon emphasizes the significance of the Lord's table, focusing on the betrayal of Jesus by Judas Iscariot and the denial of Peter. It highlights the importance of genuine repentance, daily self-examination, and the difference between outward actions and true heart transformation. The message underscores the need for sincere reflection, humility, and a desire to be transformed into the likeness of Christ through repentance and remembrance of His sacrifice.
The Resurrection Is Real
By Erlo Stegen4941:14:07Resurrection1CO 11:23In this sermon, the preacher emphasizes the exalted and indescribable nature of Jesus' resurrection. He urges the audience to spread the good news of Jesus' suffering, death, and resurrection to all people. The preacher highlights the historical and undeniable evidence of Jesus' resurrection, using the example of the difficulty of cutting through the cast that covered Jesus' body. He also addresses the concept of hell, asserting that it is necessary for those who refuse to believe in the gospel and continue in sin. The sermon concludes with a reference to 1 Corinthians 10:20, warning against fellowship with demons and the occult.
Catholic, Coptic, & Protestant Differences
By Shane Idleman47607:351CO 11:23
This sermon delves into the historical divisions within Christianity, exploring the origins of Roman Catholicism, Eastern Orthodoxy, and Protestantism. It discusses key differences such as the role of the Pope, views on Mary, saints, and the Eucharist. The sermon emphasizes the importance of staying grounded in the Word of God amidst these theological differences and traditions.
Paul's Fifteen Days' Visit to Peter.
By Andrew Bonar2DiscipleshipFellowshipISA 40:31ACT 14:27ROM 1:12ROM 15:321CO 11:23GAL 1:18EPH 4:16PHP 2:3HEB 10:242PE 1:1Andrew Bonar reflects on Paul's visit to Peter after three years of solitude in Arabia, emphasizing the significance of fellowship among disciples. During their fifteen days together, Paul and Peter shared their experiences and teachings, reinforcing their mutual understanding of the Gospel's simplicity and the importance of salvation through Christ alone. Bonar highlights the humility of Paul, who, despite his scholarly background, sought to learn from Peter, demonstrating that true discipleship involves a continuous desire to grow and learn from one another. The sermon also underscores the importance of seeking God's will and the joy that comes from confirming the truth of the Gospel with fellow believers.
The Church of Christ
By W.H. Griffith Thomas0MAT 16:18JHN 14:6JHN 20:29ACT 2:32ACT 4:121CO 11:231CO 15:3EPH 4:4COL 1:18HEB 10:25W.H. Griffith Thomas delves into the origins and continuity of the Christian Church, emphasizing that its foundation lies in the resurrection of Jesus Christ and the unwavering faith of early believers. The Church's persistence and growth throughout history are attributed to the personal relationship individuals have with Christ as their living Lord and Friend, a bond that transcends time and unites believers across different cultures and eras.
Adherence to the Apostolical Succession the Safest Course
By J.H. Newman0ISA 6:81CO 11:231TI 4:14HEB 13:171PE 2:9J.H. Newman preaches about the importance of acknowledging the high privilege of belonging to the Apostolic Church for those who believe in the Nicene Creed. He questions why many are indifferent to this privilege and explores the reasons behind this lack of enthusiasm, emphasizing the need to uphold the divine ministerial commission as conveyed through the hands of commissioned persons. Newman urges for a return to the principles of the early Church Fathers in valuing and preserving the Apostolic Succession as a means of ensuring the conveyance of Christ's sacrifice and maintaining communion with Him.
The Dignity of the Sacrament and of the Priesthood
By Thomas a Kempis01CO 11:23EPH 6:18PHP 2:171TI 4:12HEB 4:16HEB 5:4JAS 5:161PE 2:91PE 4:10Thomas a Kempis emphasizes the sacredness and dignity of priests in administering the Sacrament of Christ, highlighting that it is a divine calling rather than a human merit. He stresses the importance of priests believing in God above all else, conducting themselves blamelessly, and leading a life adorned with virtues and sanctity. The priest is called to act in Christ's place, praying for both himself and all people, and to remember the Passion of Christ through the sacred vestments and the sign of the Lord's cross. By faithfully celebrating Mass, the priest honors God, brings comfort to the Church, and obtains grace and mercy through prayer and offering.
Bishop Cosin on the Doctrine of the Eucharist. (Continued).
By J.H. Newman0MAT 26:26LUK 22:19JHN 6:631CO 10:161CO 11:23John Cosin, Bishop of Durham, refutes the doctrine of Transubstantiation, showing it to be a novelty not found in Scripture or the writings of the Fathers. He argues that the words of institution clearly indicate that the Bread is given as the Body of Christ, not that it is substantially changed into it. Cosin highlights the spiritual and mystic presence of Christ's Body in the Eucharist, as affirmed by the early Church Fathers like Justin Martyr, Irenaeus, Tertullian, and Origen. He emphasizes that the Bread and Wine remain in their substance, becoming sacramental signs of the Body and Blood of Christ, not transformed into them. Cosin's defense of the orthodox doctrine against the rise of Transubstantiation is a testament to the faithfulness to Scripture and tradition.
Keeping It Fresh
By Richard E. Bieber0ISA 50:4MAT 25:1JHN 13:12JHN 21:151CO 10:161CO 11:23HEB 12:1Richard E. Bieber preaches on the parable of the ten maidens, emphasizing the importance of keeping our faith fresh like the wise maidens who had enough oil for their lamps. He highlights the need to overcome staleness, weariness, lukewarmness, apathy, and boredom by staying connected to God and fellow believers. Bieber encourages believers to draw fresh life from God by turning their ear toward Him daily, washing each other's feet, breaking bread in communion, and going forth in His name to touch the world's pain and sin.
Communion in One Kind
By Ian Paisley01CO 11:23Ian Paisley delivers a sermon exposing the errors of the Church of Rome, particularly focusing on the withholding of the cup from the people during the Holy Sacrament of the Eucharist. He emphasizes the clear biblical evidence that both bread and wine were given by Jesus to His disciples, and challenges the Council of Trent's dictum that denies the necessity of receiving both kinds. Paisley highlights the impious wantonness of altering the Lord's Supper, turning it into something unrecognizable and contrary to the Apostles' practices, ultimately opposing Christ's authority and setting up a system of lying wonders within the Church of Rome.
The Necessity and Advantage of Frequent Communion. (Extracted From Bishop Beveridge's Sermon on the Subject)
By J.H. Newman0LUK 22:19ACT 2:421CO 10:161CO 11:23HEB 10:25J.H. Newman preaches about the importance of frequent participation in the Holy Communion, emphasizing that it is CHRIST's own institution and command. He urges the congregation to consider the significance of this Sacrament in their salvation, highlighting the need to obey CHRIST's commands, especially in observing the Sacrament frequently. Newman explains the historical practices of the Apostles and Primitive Christians, who received the Sacrament daily or at least every Sunday, as a vital part of their devotion. He stresses the Church's expectation for parishioners to communicate at least three times a year, while encouraging more frequent participation for spiritual growth and nourishment.
The Christian Sacraments
By Olin Alfred Curtis0MAT 28:19MRK 14:22JHN 6:53ACT 2:38ROM 6:31CO 6:111CO 10:161CO 11:231CO 12:13TIT 3:4Olin Alfred Curtis delves into the significance of Christian sacraments, emphasizing their personal intention, symbol of grace, and means of grace. Each sacrament serves as a token of personal Christian intention, symbolizing events in grace such as regeneration and redemptional union with Christ, and acting as a means to open up one's inner life to the Spirit of God for Christian growth. The discussion also touches on the number of sacraments, the formula of Christian baptism, the mode of baptism, and the mystical experience of communion in the Lord's Supper.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
I have received of the Lord - It is possible that several of the people at Corinth did receive the bread and wine of the eucharist as they did the paschal bread and wine, as a mere commemoration of an event. And as our Lord had by this institution consecrated that bread and wine, not to be the means of commemorating the deliverance from Egypt, and their joy on the account, but their deliverance from sin and death by his passion and cross; therefore the apostle states that he had received from the Lord what he delivered; viz. that the eucharistic bread and wine were to be understood of the accomplishment of that of which the paschal lamb was the type - the body broken for them, the blood shed for them. The Lord Jesus - took bread - See the whole of this account, collated with the parallel passages in the four Gospels, amply explained in my Discourse on the Eucharist, and in the notes on Matthew 26.
Jamieson-Fausset-Brown Bible Commentary
His object is to show the unworthiness of such conduct from the dignity of the holy supper. I--Emphatic in the Greek. It is not my own invention, but the Lord's institution. received of the Lord--by immediate revelation (Gal 1:12; compare Act 22:17-18; Co2 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness. night--the time fixed for the Passover (Exo 12:6): though the time for the Lord's Supper is not fixed. betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.
John Gill Bible Commentary
And when he had given thanks,.... So Luk 22:19, but Mat 26:26 and Mar 14:22 say "he blessed"; not the bread, but his Father; for to bless and give thanks is one and the same thing with the Jews; so we often read of their blessing for the fruits of the earth, for wine and bread; concerning which they have these rules (r), "he that blesseth for the wine, before food, frees the wine that is after food; he that blesseth for the dessert before food, frees the dessert after food; , "he that blesseth for the bread", frees the dessert, for the dessert does not free the bread;'' or excuse from a blessing for that again; "if they sit at eating, everyone blesses for himself; if they lie (upon couches) , "one blesses for them all"; when wine is brought to them whilst they are eating, everyone blesses for himself: if after food, "one blesses for them all";'' our Lord conformed to these rules, he blessed and gave thanks for the bread separately, and he afterwards blessed, or gave thanks for the wine; and as he and his disciples lay at table, he blessed and gave thanks for them all; for this is not to be understood of any consecration of the bread by a certain form of words, changing its nature and property, and converting it into the body of Christ; but either of asking a blessing of his Father upon it, that whilst his disciples were caring of it, their faith might be led to him, the bread of life, and to his broken body, and spiritually feed and live on him, and receive spiritual nourishment from him; or else of giving thanks to his Father for what was signified by it, for the true bread he gave unto his people, meaning himself; and for that great love he showed in the gift and mission of him; and for the great work of redemption, and all the benefits of it he had sent him to procure, and which were just on finishing; and for all the might, strength, and assistance, he gave to him as man and Mediator, in completing the business of salvation for his people; which was the joy set before him, and which filled his heart with pleasure and thankfulness; both these senses may be joined together, and may direct us as to the matter of blessing and giving thanks at the supper; for no form of words is pointed out to us; what were the express words our Lord used we know not: he brake it; as a symbol of his body being wounded, bruised, and broken, through buffetings, scourgings, platting of a crown of thorns, which was put upon his head, and piercing his hands and feet with nails, and his side with a spear; for which reason the right of breaking the bread in this ordinance ought literally and strictly to be observed: Christ himself took the bread and brake it, denoting his willingness to lay down his life, to suffer and die in the room of his people; and this action of breaking the bread was used in order to be distributed, and that everyone might partake, as all the Israelites did at the passover, and not as these Corinthians at their ante-suppers, when one was full and another hungry; but Christ broke the bread, that everyone might have a part, as every believer may and ought, who may eat of this bread, and drink of the wine, and feed by faith on Christ, and take every blessing procured by him to themselves: and said, take, eat; that is, to his disciples, to whom he gave the bread, when he had took and given thanks and brake it, bidding them take it; receive it into their hands, as an emblem of their receiving him, and the blessings of his grace in a spiritual sense, by the hand of faith; and eat the bread put into their hands, as a symbol of their eating and living by faith on Christ as crucified, as having loved them, and given himself for them; this is my body; in opposition to, and distinction from, , "the body of the passover", as the lamb was called (s); meaning not his mystical body the church, of which he is head, though this is one bread, and one body, Co1 10:17 but his natural body, and that not properly, as if the bread was really changed into it; for the bread in the supper, after the blessing over it, and thanks given for it, retains its same nature, properties, form, and figure, only is set apart for the use of commemorating the broken body of Christ; and therefore this phrase is to be understood in a figurative sense, that it was a sign and seal of his body; it being broken into pieces represented his wounds, bruises, sufferings, and death; just in such sense as the rock is said to be Christ, in Co1 10:4 not that that was really Christ, but was a type and sign of him: which is broken for you; for though a bone of him was not broken, but inasmuch as his skin and flesh were torn and broken by blows with rods and fists, by whippings and scourgings, by thorns, nails, and spear; and body and soul were torn asunder, or divided from each other by death; and death in Scripture is expressed by "breaking"; see Jer 19:11 his body might be truly said to be broken, and that for his people; not merely to confirm his doctrine, or set an example of patience, or only for their good; but in their room and stead, as their surety and substitute: this do in remembrance of me; signifying that it was not a passover commemoration, or a remembrance of the Israelites going out of Egypt; which because done in the night, as that was, and following upon the passover, the judaizing Christians among the Corinthians took it to be in remembrance of that; having imbibed that notion which the Jews then had, and still retain, that their deliverance from Egypt will be remembered in the days of the Messiah (t); "Nyrykzm, "they commemorate" the going out of Egypt in the nights; says R. Eleazer ben Azariah, lo, I am about seventy years of age, and I never was worthy to say, that the going out of Egypt was recited in nights, till Ben Zoma expounded what is said, Deu 16:3 "that thou mayest remember the day when thou camest forth out of the land of Egypt; all the days of thy life; days of thy life", mean days; "all the days of thy life", nights; but the wise men say, "the days of thy life"; mean this world, and "all the days of thy life" include the days of the Messiah:'' now the apostle mentions these words of our Lord, to show that the design of the institution of this ordinance of the supper was not in commemoration of the deliverance of the Jews out of Egypt; but it was in remembrance of himself, of what he did and suffered on the behalf of his people: particularly the eating of the bread was intended to bring to remembrance how the body of Christ was wounded, bruised, and broken for them; how he bore their sins in his own body on the tree, and suffered, and made satisfaction for them; and which was spiritual food for their faith when they reflected on it, and could not fail of bringing to their remembrance the love of Christ in all, when this was the case. (r) Misn. Beracot, c. 6. sect. 5, 6. (s) Misn. Pesachim, c. 10. sect. 3. (t) Misn. Beracot, c. 1. sect. 5.
Matthew Henry Bible Commentary
To rectify these gross corruptions and irregularities, the apostle sets the sacred institution here to view. This should be the rule in the reformation of all abuses. I. He tells us how he came by the knowledge of it. He was not among the apostles at the first institution; but he had received from the Lord what he delivered to them, Co1 11:23. He had the knowledge of this matter by revelation from Christ: and what he had received he communicated, without varying from the truth a tittle, without adding or diminishing. II. He gives us a more particular account of the institution than we meet with elsewhere. We have here an account, 1. Of the author - our Lord Jesus Christ. The king of the church only has power to institute sacraments. 2. The time of the institution: It was the very night wherein he was betrayed; just as he was entering on his sufferings which are therein to be commemorated. 3. The institution itself. Our Saviour took bread, and when he had given thanks, or blessed (as it is in Mat 26:26), he broke, and said, Take, eat; this is my body, broken for you; this do in remembrance of me. And in like manner he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do, as oft as you drink it, in remembrance of me, Co1 11:24, Co1 11:25. Here observe, (1.) The materials of this sacrament; both, [1.] As to the visible signs; these are bread and the cup, the former of which is called bread many times over in this passage, even after what the papists call consecration. What is eaten is called bread, though it be at the same time said to be the body of the Lord, a plain argument that the apostle knew nothing of their monstrous and absurd doctrine of transubstantiation. The latter is as plainly a part of this institution as words can make it. St. Matthew tells us, our Lord bade them all drink of it (Mat 26:27), as if he would, by this expression, lay in a caveat against the papists' depriving the laity of the cup. Bread and the cup are both made use of, because it is a holy feast. Nor is it here, or any where, made necessary, that any particular liquor should be in the cup. In one evangelist, indeed, it is plain that wine was the liquor used by our Saviour, though it was, perhaps, mingled with water, according to the Jewish custom; vide Lightfoot on Mt. 26. But this by no means renders it unlawful to have a sacrament where persons cannot come at wine. In every place of scripture in which we have an account of this part of the institution it is always expressed by a figure. The cup is put for what was in it, without once specifying what the liquor was, in the words of the institution. [2.] The things signified by these outward signs; they are Christ's body and blood, his body broken, his blood shed, together with all the benefits which flow from his death and sacrifice: it is the New Testament in his blood. His blood is the seal and sanction of all the privileges of the new covenant; and worthy receivers take it as such, at this holy ordinance. They have the New Testament, and their own title to all the blessings of the new covenant, confirmed to them by his blood. (2.) We have here the sacramental actions, the manner in which the materials of the sacrament are to be used. [1.] Our Saviour's actions, which are taking the bread and cup, giving thanks, breaking the bread, and giving about both the one and the other. [2.] The actions of the communicants, which were to take the bread and eat, to take the cup and drink, and both in remembrance of Christ. But the external acts are not the whole nor the principal part of what is to be done at this holy ordinance; each of them has a significancy. Our Saviour, having undertaken to make an offering of himself to God, and procure, by his death, the remission of sins, with all other gospel benefits, for true believers, did, at the institution, deliver his body and blood, with all the benefits procured by his death, to his disciples, and continues to do the same every time the ordinance is administered to the true believers. This is here exhibited, or set forth, as the food of souls. And as food, though ever so wholesome or rich, will yield no nourishment without being eaten, here the communicants are to take and eat, or to receive Christ and feed upon him, his grace and benefits, and by faith convert them into nourishment to their souls. They are to take him as their Lord and life, yield themselves up to him, and live upon him. He is our life, Col 3:4. (3.) We have here an account of the ends of this institution. [1.] It was appointed to be done in remembrance of Christ, to keep fresh in our minds an ancient favour, his dying for us, as well as to remember an absent friend, even Christ interceding for us, in virtue of his death, at God's right hand. The best of friends, and the greatest acts of kindness, are here to be remembered, with the exercise of suitable affections and graces. The motto on this ordinance, and the very meaning of it, is, When this you see, remember me. [2.] It was to show forth Christ's death, to declare and publish it. It is not barely in remembrance of Christ, of what he has done and suffered, that this ordinance was instituted; but to commemorate, to celebrate, his glorious condescension and grace in our redemption. We declare his death to be our life, the spring of all our comforts and hopes. And we glory in such a declaration; we show forth his death, and spread it before God, as our accepted sacrifice and ransom. We set it in view of our own faith, for our own comfort and quickening; and we own before the world, by this very service, that we are the disciples of Christ, who trust in him alone for salvation and acceptance with God. (4.) It is moreover hinted here, concerning this ordinance, [1.] That it should be frequent: As often as you eat this bread, etc. Our bodily meals return often; we cannot maintain life and health without this. And it is fit that this spiritual diet should be taken often tool The ancient churches celebrated this ordinance every Lord's day, if not every day when they assembled for worship. [2.] That it must be perpetual. It is to be celebrated till the Lord shall come; till he shall come the second time, without sin, for the salvation of those that believe, and to judge the world. This is our warrant for keeping this feast. It was our Lord's will that we should thus celebrate the memorials of his death and passion, till he come in his own glory, and the Father's glory, with his holy angels, and put an end to the present state of things, and his own mediatorial administration, by passing the final sentence. Note, The Lord's supper is not a temporary, but a standing and perpetual ordinance. III. He lays before the Corinthians the danger of receiving unworthily, of prostituting this institution as they did, and using it to the purposes of feasting and faction, with intentions opposite to its design, or a temper of mind altogether unsuitable to it; or keeping up the covenant with sin and death, while they are there professedly renewing and confirming their covenant with God. 1. It is great guilt which such contract. They shall be guilty of the body and blood of the Lord (Co1 11:27), of violating this sacred institution, of despising his body and blood. They act as if they counted the blood of the covenant, wherewith they are sanctified, an unholy thing, Heb 10:29. They profane the institution, and in a manner crucify their Saviour over again. Instead of being cleansed by his blood, they are guilty of his blood. 2. It is a great hazard which they run: They eat and drink judgment to themselves, Co1 11:29. They provoke God, and are likely to bring down punishment on themselves. No doubt but they incur great guilt, and so render themselves liable to damnation, to spiritual judgments and eternal misery. Every sin is in its own nature damning; and therefore surely so heinous a sin as profaning such a holy ordinance is so. And it is profaned in the grossest sense by such irreverence and rudeness as the Corinthians were guilty of. But fearful believers should not be discouraged from attending at this holy ordinance by the sound of these words, as if they bound upon themselves the sentence of damnation by coming to the table of the Lord unprepared. Thus sin, as well as all others, leaves room for forgiveness upon repentance; and the Holy Spirit never indited this passage of scripture to deter serious Christians from their duty, though the devil has often made this advantage of it, and robbed good Christians of their choicest comforts. The Corinthians came to the Lord's table as to a common feast, not discerning the Lord's body - not making a difference or distinction between that and common food, but setting both on a level: nay, they used much more indecency at this sacred feast than they would have done at a civil one. This was very sinful in them, and very displeasing to God, and brought down his judgments on them: For this cause many are weak and sickly among you, and many sleep. Some were punished with sickness, and some with death. Note, A careless and irreverent receiving of the Lord's supper may bring temporal punishments. Yet the connection seems to imply that even those who were thus punished were in a state of favour with God, at least many of them: They were chastened of the Lord, that they should not be condemned with the world, Co1 11:32. Now divine chastening is a sign of divine love: Whom the Lord loveth he chasteneth (Heb 12:6), especially with so merciful a purpose, to prevent their final condemnation. In the midst of judgment, God remembers mercy: he frequently punishes those whom he tenderly loves. It is kindness to use the rod to prevent the child's ruin. He will visit such iniquity as this under consideration with stripes, and yet make those stripes the evidence of his lovingkindness. Those were in the favour of God who yet so highly offended him in this instance, and brought down judgments on themselves; at least many of them were; for they were punished by him out of fatherly good-will, punished now that they might not perish for ever. Note, It is better to bear trouble in this world than to be miserable to eternity. And God punishes his people now, to prevent their eternal woe. IV. He points out the duty of those who would come to the Lord's table. 1. In general: Let a man examine himself (Co1 11:28), try and approve himself. Let him consider the sacred intention of this holy ordinance, its nature, and use, and compare his own views in attending on it and his disposition of mind for it; and, when he has approved himself to his own conscience in the sight of God, then let him attend. Such self-examination is necessary to a right attendance at this holy ordinance. Note, Those who, through weakness of understanding, cannot try themselves, are by no means fit to eat of this bread and drink of this cup; nor those who, upon a fair trial, have just ground to charge themselves with impenitency, unbelief, and alienation from the life of God. Those should have the wedding-garment on who would be welcome at this marriage-feast-grace in habit, and grace in exercise. 2. The duty of those who were yet unpunished for their profanation of this ordinance: If we would judge ourselves, we should not be judged, Co1 11:31. If we would thoroughly search and explore ourselves, and condemn and correct what we find amiss, we should prevent divine judgments. Note, To be exact and severe on ourselves and our own conduct is the most proper way in the world not to fall under the just severity of our heavenly Father. We must not judge others, lest we be judged (Mat 7:1); but we must judge ourselves, to prevent our being judged and condemned by God. We may be critical as to ourselves, but should be very candid in judging others. V. He closes all with a caution against the irregularities of which they were guilty (Co1 11:33, Co1 11:34), charging them to avoid all indecency at the Lord's table. They were to eat for hunger and pleasure only at home, and not to change the holy supper to a common feast; and much less eat up the provisions before those who could bring none did partake of them, lest they should come together for condemnation. Note, Our holy duties, through our own abuse, may prove matter of condemnation. Christians may keep Sabbaths, hear sermons, attend at sacraments, and only aggravate guilt, and bring on a heavier doom. A sad but serious truth! O! let all look to it that they do not come together at any time to God's worship, and all the while provoke him, and bring down vengeance on themselves. Holy things are to be used in a holy manner, or else they are profaned. What else was amiss in this matter, he tells them, he would rectify when he came to them.
Tyndale Open Study Notes
11:23 I pass on to you what I received from the Lord himself: This is one of the few explicit references in Paul’s letters to traditions handed down from Christ (see also 7:10; 9:14; cp. 1 Thes 4:15-17). • On the night when he was betrayed: See Mark 14:43-46.