Sunday, February 26, 2006
James Montgomery Boice
James Montgomery Boice (1938-2000)
Jim Boice served as Senior Minister of Tenth from 1968 until his death in 2000. He preached his first regular sermon on Easter Sunday, April 14; he preached his last sermon Easter Sunday, April 23. Between those years he preached completely through Genesis, Joshua, Nehemiah, the Psalms, Daniel, and the Minor Prophets. In the New Testament, he covered Matthew, John, Acts, 1 Corinthians, Galatians, Ephesians, 1 and 2 Timothy, the Epistles of John, and was working his way through Revelation when he died. And, yes, there is his monumental series through Romans.
While he was preaching (both morning and evening for most of his years, including twice in the morning for about ten years), he pastored Tenth Church, turning around an aging and declining church so that at his death it was thriving and, I would contend, had reached its greatest height to date. No period in the Tenth's history can match all the accomplishments that Tenth had reached under his ministry: a worldwide/nationwide influential church, bursting at the seams with people of all ages, more diversity ethnically than at any other time, and more ministries than ever.
The 20th century for Tenth Church will be known as the Barnhouse-Boice era, who guided the church for 65 years. Good, capable ministers served as well, but these two tower over the others. They made Tenth famous. When Donald Barnhouse died in 1960, Linda writes, "Remembering the request Elisha made when Elijah was taken up into heaven, Jim prayed for a 'double portion' of God's Spirit." I will further contend that this prayer was answered for the man, who once as a toddler was prayed over by the great preacher as he held Jim in his arms.
Tenth was Dr. Boice's first and only pastorate in the United States. While studying for his doctorate in Basel, Switzerland, he fell into starting an English speaking church to become known as the Basel Community Church. Before and after his time in Basel, he served as an assistant editor for Christianity Today under Carl Henry. He attended seminary at Princeton, college at Harvard, and eighth grade through high school at Stony Brook Christian preparatory school on Long Island.
If you read Tenth's history, there is a chapter entitled "City Church Again," which covers the ministry of Mariano Di Gangi. The premise is that under Barnhouse, Tenth had lost its sense of location, i.e. of being a church in the city ministering to its community. The church was large (over 900 in attendance) and famous because of its minister who was large in the pulpit, in his radio ministry, and traveling preaching ministry. Di Gangi turned his attention to what became an arduous task of making the congregation conscious of reaching out to the city in the most turbulent decade of the century – the 60s. He succeeded to a degree, but attendance declined and finances suffered. It seemed that Tenth was heading along the same path of decline that afflicted many churches who remained in the city.
How then, did a young 30 year old minister, with little pastoral experience turn the church around? By combining the strengths of his two predecessors. Boice matched Barnhouse's preaching gift and Di Gangi's passion for the city. He was preacher and pastor. He was also energetic and persistent.
The Boices quickly reached out to a young population, hosting what became the Dinner Club, a weekly supper for young couples and singles and promoted small groups. He encouraged singles fellowship groups. A weekday pre-school was started. He recruited the leading organist virtuoso of the region, Robert Elmore, who revolutionized the music quality of Tenth. Within a few years the church was growing with young people and becoming the city church that Di Gangi had desired. Consider this partial report from the Missions Commission ten years later in 1978:
Center City Survey: Neighborhood residents who attend Tenth Church were surveyed for their perception of neighborhood needs, areas of potential ministry, and interest in attending or hosting home Bible studies.Home Bible Studies: Encouragement for existing home Bible studies in center city resulted in growth, as well as the formation of several new ones.Center City Dinner: Periodic neighborhood residents' fellowship dinners were organized.Film Series: The development of the “Christian Approach to Cinema” Program, directed by Ken and Katie Myers, was initiated in 1978.
Boice got the momentum going for creative energy within the congregation. The outreach and community life of the church grew not merely because he continued to have new ideas, but he fostered creativity and desire among church members. From the 70s, the annual reports will reveal new ministries starting or new ideas in the ministries for outreach and fellowship, including Joyful Sound, Harvest, Alpha, ACTS, CCA (which Jim and Linda started), Maranatha, the Tenth Chamber Orchestra, The Branch college ministry, and so on.
Beyond the concern of a pastor for the health of his church, Dr. Boice made a commitment to the city. In the late 70s, after a trip to Pittsburgh with associates to hear about the commitment of ministers in that city, he returned and helped formed a coalition of ministers dedicated to serving in Philadelphia, making a covenant not to leave the city without consulting first with one another. Twice he was asked by Billy Graham to consider leaving, one time for the presidency of Gordon-Conwell and another for the editorship of Christianity Today. No doubt he had offers from other churches, and certainly he must have been tempted to stay in Florida after speaking engagements in the winter! But he did love the city and was committed to keeping his ministry here. Dr. Di Gangi must be pleased to see how his successor carried on his efforts to turn the heart of Tenth to the city, its community, and as the one who saw that the racial barriers were removed, would be pleased to see African-Americans not only in the pews, but in leadership positions as elders, deacons, and deaconesses.
But then Dr. Barnhouse would have been just as pleased to see the child he prayed over pick up his mantle of preacher and worthily expound God's Word. Though the radio ministry of The Bible Study Hour had chosen to sever its connection with the Tenth pulpit after Barnhouse's death, within a few months of Dr. Boice's pulpit ministry the Evangelical Foundation asked him to take over the role of radio preacher. Eventually, his radio broadcasts would extend internationally, surpassing the extent of Barnhouse's ministry. Dr. Boice became one of the most sought after speakers of his time, attributed to both his radio ministry and to his growing number of Bible commentaries based on his sermons.
But what furthered his reputation and respect was his role as statesman and activist. In 1974 he founded the first of the PCRT conferences, which would become one of the most well-respected theological conferences in the country. A seminal responsibility came in the form of ICBI – The International Council on Biblical Inerrancy, of which he was asked to serve as chairman. The assignment revealed the respect he had garnered less than nine years after serving as Tenth's pastor, and it would further his reputation as a mover and leader.
Indeed, Boice proved himself to be more than a good speaker and even visionary. He was a man who got things done. He could organize; he could manage; he could work with strong men and women, building consensus and moving ideas into concrete action. It was Dr. Boice who could read a book about the worrisome direction of evangelical theology (Whatever Happened to Truth) and form an alliance of disparate theologians and pastors to address the issues, as he did in the 90s.
He could take such leadership, not only because he could manage people and organize well, but because he had earned respect as a scholar and astute thinker in his own right, as demonstrated in such books as Foundations of the Christian Faith, The Foundation of Biblical Authority, Standing on the Rock, Mind Renewal in a Mindless Age, and Two Cities, Two Loves (Foundations of God's City), as well as in his PCRT messages.
He could also take leadership because of his own distinquished personality. Put him in a room of respected church leaders and he would always stand out. Perhaps it was because of his clothes, which always looked elegant on him, even his casual wear. Perhaps it was his demeanor, which denoted confidence; or perhaps because he was personable. Authentic is a popular word today for what people want in a leader. Jim Boice was authentic. What you saw in the pulpit is what he was off it. His voice did not change, nor his manner. He was as ease talking with the leading church leaders of the day, as he was talking with the 13 year old boy asking questions while he ate lunch (Michael Horton) and with the shy young man new to Tenth (Reggie James). Dr. Boice was a man you wanted to be around and would trust.
I recommend that you read the booklet The Life of Dr. James Montgomery Boice to get a fuller story of his life and ministry, as well as read the chapter on him in Tenth's history book.
I will conclude by noting what I think were the two great motivations in Dr. Boice's life. One was the supremacy of the Word of God. Recall that I began my talk listing Boice's sermon series. Jim was proud of the many ministries that had been given birth and flourished under his ministry. He was pleased with the contributions made in his role with ICBI and the Alliance. But what he was most committed to, and never wavered from, was expository preaching – making God's Word plain. He believed that was the primary calling of the minister. He had a passion for preaching, but not for oratory; rather for proclaiming clearly the whole counsel of God in Scripture. If everything but one activity had to be removed from his service, what would remain is the weekly exposition of Scripture. He came through three of the most academically respected and liberal institutions in the world believing thoroughly in the inerrancy and the sufficiency of Scripture. And though he led the movement of defending inerrancy and promoting the Bible's sufficiency, what truly reveals his faith in the Bible is his unwavering practice of preaching passage after passage of the Scriptures with the end that his hearers would not come to trust in his wisdom, but in the all surpassing, unfailing truth of God's Word.
The other great, indeed the greatest, motivation is soli deo gloria. Surely Romans 11:33-36 must be considered his theme passage.
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
"For who has known the mind of the Lord,
or who has been his counselor?"
"Or who has given a gift to him
that he might be repaid?"
For from him and through him and to him are all things. To him be glory forever. Amen.
Perhaps it is when facing death that the heart of a man is truly revealed. In his last words to Tenth Church from the pulpit, he told the congregation, "Above all, I would say pray for the glory of God."
Jim Boice served as Senior Minister of Tenth from 1968 until his death in 2000. He preached his first regular sermon on Easter Sunday, April 14; he preached his last sermon Easter Sunday, April 23. Between those years he preached completely through Genesis, Joshua, Nehemiah, the Psalms, Daniel, and the Minor Prophets. In the New Testament, he covered Matthew, John, Acts, 1 Corinthians, Galatians, Ephesians, 1 and 2 Timothy, the Epistles of John, and was working his way through Revelation when he died. And, yes, there is his monumental series through Romans.
While he was preaching (both morning and evening for most of his years, including twice in the morning for about ten years), he pastored Tenth Church, turning around an aging and declining church so that at his death it was thriving and, I would contend, had reached its greatest height to date. No period in the Tenth's history can match all the accomplishments that Tenth had reached under his ministry: a worldwide/nationwide influential church, bursting at the seams with people of all ages, more diversity ethnically than at any other time, and more ministries than ever.
The 20th century for Tenth Church will be known as the Barnhouse-Boice era, who guided the church for 65 years. Good, capable ministers served as well, but these two tower over the others. They made Tenth famous. When Donald Barnhouse died in 1960, Linda writes, "Remembering the request Elisha made when Elijah was taken up into heaven, Jim prayed for a 'double portion' of God's Spirit." I will further contend that this prayer was answered for the man, who once as a toddler was prayed over by the great preacher as he held Jim in his arms.
Tenth was Dr. Boice's first and only pastorate in the United States. While studying for his doctorate in Basel, Switzerland, he fell into starting an English speaking church to become known as the Basel Community Church. Before and after his time in Basel, he served as an assistant editor for Christianity Today under Carl Henry. He attended seminary at Princeton, college at Harvard, and eighth grade through high school at Stony Brook Christian preparatory school on Long Island.
If you read Tenth's history, there is a chapter entitled "City Church Again," which covers the ministry of Mariano Di Gangi. The premise is that under Barnhouse, Tenth had lost its sense of location, i.e. of being a church in the city ministering to its community. The church was large (over 900 in attendance) and famous because of its minister who was large in the pulpit, in his radio ministry, and traveling preaching ministry. Di Gangi turned his attention to what became an arduous task of making the congregation conscious of reaching out to the city in the most turbulent decade of the century – the 60s. He succeeded to a degree, but attendance declined and finances suffered. It seemed that Tenth was heading along the same path of decline that afflicted many churches who remained in the city.
How then, did a young 30 year old minister, with little pastoral experience turn the church around? By combining the strengths of his two predecessors. Boice matched Barnhouse's preaching gift and Di Gangi's passion for the city. He was preacher and pastor. He was also energetic and persistent.
The Boices quickly reached out to a young population, hosting what became the Dinner Club, a weekly supper for young couples and singles and promoted small groups. He encouraged singles fellowship groups. A weekday pre-school was started. He recruited the leading organist virtuoso of the region, Robert Elmore, who revolutionized the music quality of Tenth. Within a few years the church was growing with young people and becoming the city church that Di Gangi had desired. Consider this partial report from the Missions Commission ten years later in 1978:
Center City Survey: Neighborhood residents who attend Tenth Church were surveyed for their perception of neighborhood needs, areas of potential ministry, and interest in attending or hosting home Bible studies.Home Bible Studies: Encouragement for existing home Bible studies in center city resulted in growth, as well as the formation of several new ones.Center City Dinner: Periodic neighborhood residents' fellowship dinners were organized.Film Series: The development of the “Christian Approach to Cinema” Program, directed by Ken and Katie Myers, was initiated in 1978.
Boice got the momentum going for creative energy within the congregation. The outreach and community life of the church grew not merely because he continued to have new ideas, but he fostered creativity and desire among church members. From the 70s, the annual reports will reveal new ministries starting or new ideas in the ministries for outreach and fellowship, including Joyful Sound, Harvest, Alpha, ACTS, CCA (which Jim and Linda started), Maranatha, the Tenth Chamber Orchestra, The Branch college ministry, and so on.
Beyond the concern of a pastor for the health of his church, Dr. Boice made a commitment to the city. In the late 70s, after a trip to Pittsburgh with associates to hear about the commitment of ministers in that city, he returned and helped formed a coalition of ministers dedicated to serving in Philadelphia, making a covenant not to leave the city without consulting first with one another. Twice he was asked by Billy Graham to consider leaving, one time for the presidency of Gordon-Conwell and another for the editorship of Christianity Today. No doubt he had offers from other churches, and certainly he must have been tempted to stay in Florida after speaking engagements in the winter! But he did love the city and was committed to keeping his ministry here. Dr. Di Gangi must be pleased to see how his successor carried on his efforts to turn the heart of Tenth to the city, its community, and as the one who saw that the racial barriers were removed, would be pleased to see African-Americans not only in the pews, but in leadership positions as elders, deacons, and deaconesses.
But then Dr. Barnhouse would have been just as pleased to see the child he prayed over pick up his mantle of preacher and worthily expound God's Word. Though the radio ministry of The Bible Study Hour had chosen to sever its connection with the Tenth pulpit after Barnhouse's death, within a few months of Dr. Boice's pulpit ministry the Evangelical Foundation asked him to take over the role of radio preacher. Eventually, his radio broadcasts would extend internationally, surpassing the extent of Barnhouse's ministry. Dr. Boice became one of the most sought after speakers of his time, attributed to both his radio ministry and to his growing number of Bible commentaries based on his sermons.
But what furthered his reputation and respect was his role as statesman and activist. In 1974 he founded the first of the PCRT conferences, which would become one of the most well-respected theological conferences in the country. A seminal responsibility came in the form of ICBI – The International Council on Biblical Inerrancy, of which he was asked to serve as chairman. The assignment revealed the respect he had garnered less than nine years after serving as Tenth's pastor, and it would further his reputation as a mover and leader.
Indeed, Boice proved himself to be more than a good speaker and even visionary. He was a man who got things done. He could organize; he could manage; he could work with strong men and women, building consensus and moving ideas into concrete action. It was Dr. Boice who could read a book about the worrisome direction of evangelical theology (Whatever Happened to Truth) and form an alliance of disparate theologians and pastors to address the issues, as he did in the 90s.
He could take such leadership, not only because he could manage people and organize well, but because he had earned respect as a scholar and astute thinker in his own right, as demonstrated in such books as Foundations of the Christian Faith, The Foundation of Biblical Authority, Standing on the Rock, Mind Renewal in a Mindless Age, and Two Cities, Two Loves (Foundations of God's City), as well as in his PCRT messages.
He could also take leadership because of his own distinquished personality. Put him in a room of respected church leaders and he would always stand out. Perhaps it was because of his clothes, which always looked elegant on him, even his casual wear. Perhaps it was his demeanor, which denoted confidence; or perhaps because he was personable. Authentic is a popular word today for what people want in a leader. Jim Boice was authentic. What you saw in the pulpit is what he was off it. His voice did not change, nor his manner. He was as ease talking with the leading church leaders of the day, as he was talking with the 13 year old boy asking questions while he ate lunch (Michael Horton) and with the shy young man new to Tenth (Reggie James). Dr. Boice was a man you wanted to be around and would trust.
I recommend that you read the booklet The Life of Dr. James Montgomery Boice to get a fuller story of his life and ministry, as well as read the chapter on him in Tenth's history book.
I will conclude by noting what I think were the two great motivations in Dr. Boice's life. One was the supremacy of the Word of God. Recall that I began my talk listing Boice's sermon series. Jim was proud of the many ministries that had been given birth and flourished under his ministry. He was pleased with the contributions made in his role with ICBI and the Alliance. But what he was most committed to, and never wavered from, was expository preaching – making God's Word plain. He believed that was the primary calling of the minister. He had a passion for preaching, but not for oratory; rather for proclaiming clearly the whole counsel of God in Scripture. If everything but one activity had to be removed from his service, what would remain is the weekly exposition of Scripture. He came through three of the most academically respected and liberal institutions in the world believing thoroughly in the inerrancy and the sufficiency of Scripture. And though he led the movement of defending inerrancy and promoting the Bible's sufficiency, what truly reveals his faith in the Bible is his unwavering practice of preaching passage after passage of the Scriptures with the end that his hearers would not come to trust in his wisdom, but in the all surpassing, unfailing truth of God's Word.
The other great, indeed the greatest, motivation is soli deo gloria. Surely Romans 11:33-36 must be considered his theme passage.
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
"For who has known the mind of the Lord,
or who has been his counselor?"
"Or who has given a gift to him
that he might be repaid?"
For from him and through him and to him are all things. To him be glory forever. Amen.
Perhaps it is when facing death that the heart of a man is truly revealed. In his last words to Tenth Church from the pulpit, he told the congregation, "Above all, I would say pray for the glory of God."
Tuesday, February 21, 2006
Examination Time
1 Corinthians 11:27-34
2/19/06 D. Marion Clark
Introduction
This evening we will observe the sacrament of the Lord’s Supper. Are you ready? Are you ready to observe it in the proper manner? How do you get ready? For that matter, are you qualified to receive it? Our text this morning provides for us an examination time to answer these questions.
Text
Consider the context and argument in this full passage (11-34) about the Lord’s Supper. The Corinth believers celebrate the sacrament as part of a religious meal held in someone’s home. They have shown bad table manners. The more well-to-do take advantage of their social standing to receive more and better food than their brethren who are on the lower end of the social ladder. This is despicable behavior. The very meal intended to display unity in the body of Christ is being used to display divisions. It shows a disdain for the church of Christ (18-22).
Paul recalls for them (23-26) the words of institution in an effort to impress upon them the sacred intent of the sacrament. The bread and cup represent the very body and blood of their Lord. They speak to the new covenant made by Christ for his people. To receive them is to proclaim the benefits of his death – salvation and inclusion in his covenant. Therefore, the participants should understand what the Table means and in what manner they should participate.
Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.
With such a warning, we certainly want to know what is an “unworthy manner.” We get our answer through context (what the Corinthians were doing), through the previous verses that reveal the worthy manner, and the following verses that further clue us in. Again, the context is the disrespect that some believers are showing their brothers and sisters in Christ. That disrespect is carried over to the sacrament itself, because they are showing it at the very table of the Lord. Indeed, they treat the sacrament as little more than any other social event. The sacredness has departed the tradition.
What constitutes a worthy observance? Remembrance of Jesus Christ: “Do this in remembrance of me” (24, 25); “proclaim the Lord’s death.” An unworthy manner is, again, to partake of the sacred meal as though eating a common meal (or snack in our case).
The next two verses give us further insight. Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.
Note the connection of “examine himself” with “discerning the body.” A person is to examine himself before partaking of the elements because if he does not discern the body he will invite judgment on himself.
The participant, then, needs to examine if he is discerning the body. What does that mean? Is he to discern that the bread symbolizes the body of Christ? “Remember me” is the repeated instruction. And, as noted, the Corinthians’ behavior revealed their cavalier attitude towards the meal. Possibly. It is odd, though, that the blood is not also mentioned as it is every other time with body. It also seems an odd expression to tell the participant to examine himself, which seems to have more to do with examining his moral behavior.
More to the point would be for him to discern the body of Christ with whom he is observing the sacrament. What did Paul accuse the offenders of doing in verse 22? Despising the church of God and humiliating those who have nothing. In the previous chapter he had taught that the believers make up one body as exemplified in partaking of one loaf (10:17); in the next chapter he will again speak of them as making up one body (12:12). Add to this further, Paul’s closure of the discussion: 33 So then, my brothers, when you come together to eat, wait for one another—34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment.
Put it all together. “You Corinthians have been behaving badly at the Lord’s Table. You are treating the brethren who are lower socially as second class citizens of God’s kingdom at the very meal intended to show equality and unity. Evidently, you have lost the significance of the sacrament. Remember what it is about. The bread and cup represent the body and blood of our Lord. The sacrament is the time to remember Christ’s death and the new covenant he made for you. It is the time to acknowledge that he gave himself, body and blood, for us all and unites us together as his body. You each need to examine yourselves and see if you are observing the Supper in a manner befitting what the sacrament is about. You need to recognize the body of Christ composed of your brothers and sisters. If the food is temptation, then eat at home before coming, so that you may properly observe the sacred meal together.”
Paul adds some sobering words:
30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.
Perhaps some sort of plague has hit the city of Corinth. Perhaps by “coincidence” a number of the believers have taken ill; some even have died. Whatever the case, Paul is acting as prophet and interpreting the significance of the deaths. They are the Lord’s means of disciplining believers. Note that the judgment serves to both discipline and protect. Their very deaths prevent them from falling into apostasy and being condemned. Furthermore, their deaths serve to warn the rest of the church to repent. “If we judged ourselves truly” – if they would examine themselves honestly, they would avoid their sin and judgment.
Application
This text is a prime example why expository teaching is important – i.e. teaching first and foremost what the scripture text is actually saying. For this passage has too often been interpreted and taught without regard to its context, and thus has led to regulations beyond the intent of scripture, has led to false theology, and, worse of all, either made the sacrament a burden to bear or even frightened Christians away from the table altogether.
You can see how such a passage can lead to such misconceptions. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord…29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. Those are sobering words. Do you want to be guilty?
It is this passage that gives the concept of “fencing the Table.” To fence the table is to figuratively set a fence around the table to prevent unworthy participation. We fence the table in two ways. Often we will print an announcement in the bulletin setting forth guidelines. The pastor administering the sacrament will also say a word at the table, noting that it is for believers only and warning believers not to partake if they are harboring sin and resentment towards other believers.
Some churches will allow only their own members to partake. Some will provide opportunity for visitors to meet with elders who inquire into their Christian testimony. In some periods and places, elders would visit in church members’ homes and inquire into their lives. If the members passed examination, they would be given a token with which they may come to the table.
Let’s consider first this matter of receiving the sacrament in a worthy manner. Note first of all that the issue is not about the kind of person you are, but about your behavior at the table. It is what you do at the table. That was the issue in Corinth.
The typical participant, during the sacrament, thinks this way: “What sins have I committed? I better confess those, so I can have my heart prepared to receive the bread and cup worthily.” He thinks of past sins. Furthermore, he thinks in terms of this sacrament being between him and his Lord alone, so that it becomes incidental that there are others receiving the sacrament at the same time. Certainly, we should examine ourselves for sin. Certainly, we should commune with our Lord on a personal level. But what we really need to examine is our love for those persons around us who are receiving the sacrament as well. Are we showing them respect? Are we demonstrating before the Lord our union in him that this sacrament represents?
We need to understand how important our relations with one another are to our Lord. In the Sermon on the Mount, Jesus said, “If you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift (Matthew 5:23).
The apostle John wrote, If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother (1 John 4:20-21).
The judgment coming upon the Corinth Church is due to the way they are treating each other at the Lord’s Table. Therefore, if you want to eat and drink in a worthy manner, remember that you belong to the Church of God, the Bride of Christ for whom he died and for whom he gave this sacrament. Remember that Christ gave himself to the believers who are here with you, that he gave his body to all his people that they might truly be his body.
That leads us, then, to the matter of discerning the body of Christ. Some have taken this to mean that we are to discern that the bread is literally Christ’s body and the wine his blood. Others believe that, though the elements are not transformed into Christ’s body and blood, nevertheless, they become endowed with a sacredness that transports them to a higher plane, so to speak. Our own Reformed tradition regards the sacrament with great reverence. Listen to the Larger Catechism: “Worthy receivers partaking of the visible elements do also spiritually receive and feed upon Christ crucified and all the benefits of his death. The body and blood of Christ are present to the faith of believers not physically, yet in as real a spiritual sense as the bread and wine are to their physical senses.”
But let us beware of exalting bread above the very Church of Christ. It is for the Church that Christ died; he is the bridegroom of the Church; the Church is his body. And the Church is composed, not of bread, but of people. Listen, your Christian neighbor is a saint, made holy, made righteous in Jesus Christ, who died for him. He does not come second to bread and wine. As important as it is to recognize the body and blood of Christ in the sacrament, all the more important to recognize that your neighbors in the pews are, with you, the body of Christ.
We may be saved individually, but we are saved to become members of the body of Christ of which he is the Head. Together we live for Christ; together we live in Christ. Together we partake of the Lord’s Supper and receive his spiritual blessing. Therefore, at the Table, let us demonstrate that we belong to Christ by the mark he gave us – let us love one another (cf. John13:35).
2/19/06 D. Marion Clark
Introduction
This evening we will observe the sacrament of the Lord’s Supper. Are you ready? Are you ready to observe it in the proper manner? How do you get ready? For that matter, are you qualified to receive it? Our text this morning provides for us an examination time to answer these questions.
Text
Consider the context and argument in this full passage (11-34) about the Lord’s Supper. The Corinth believers celebrate the sacrament as part of a religious meal held in someone’s home. They have shown bad table manners. The more well-to-do take advantage of their social standing to receive more and better food than their brethren who are on the lower end of the social ladder. This is despicable behavior. The very meal intended to display unity in the body of Christ is being used to display divisions. It shows a disdain for the church of Christ (18-22).
Paul recalls for them (23-26) the words of institution in an effort to impress upon them the sacred intent of the sacrament. The bread and cup represent the very body and blood of their Lord. They speak to the new covenant made by Christ for his people. To receive them is to proclaim the benefits of his death – salvation and inclusion in his covenant. Therefore, the participants should understand what the Table means and in what manner they should participate.
Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.
With such a warning, we certainly want to know what is an “unworthy manner.” We get our answer through context (what the Corinthians were doing), through the previous verses that reveal the worthy manner, and the following verses that further clue us in. Again, the context is the disrespect that some believers are showing their brothers and sisters in Christ. That disrespect is carried over to the sacrament itself, because they are showing it at the very table of the Lord. Indeed, they treat the sacrament as little more than any other social event. The sacredness has departed the tradition.
What constitutes a worthy observance? Remembrance of Jesus Christ: “Do this in remembrance of me” (24, 25); “proclaim the Lord’s death.” An unworthy manner is, again, to partake of the sacred meal as though eating a common meal (or snack in our case).
The next two verses give us further insight. Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.
Note the connection of “examine himself” with “discerning the body.” A person is to examine himself before partaking of the elements because if he does not discern the body he will invite judgment on himself.
The participant, then, needs to examine if he is discerning the body. What does that mean? Is he to discern that the bread symbolizes the body of Christ? “Remember me” is the repeated instruction. And, as noted, the Corinthians’ behavior revealed their cavalier attitude towards the meal. Possibly. It is odd, though, that the blood is not also mentioned as it is every other time with body. It also seems an odd expression to tell the participant to examine himself, which seems to have more to do with examining his moral behavior.
More to the point would be for him to discern the body of Christ with whom he is observing the sacrament. What did Paul accuse the offenders of doing in verse 22? Despising the church of God and humiliating those who have nothing. In the previous chapter he had taught that the believers make up one body as exemplified in partaking of one loaf (10:17); in the next chapter he will again speak of them as making up one body (12:12). Add to this further, Paul’s closure of the discussion: 33 So then, my brothers, when you come together to eat, wait for one another—34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment.
Put it all together. “You Corinthians have been behaving badly at the Lord’s Table. You are treating the brethren who are lower socially as second class citizens of God’s kingdom at the very meal intended to show equality and unity. Evidently, you have lost the significance of the sacrament. Remember what it is about. The bread and cup represent the body and blood of our Lord. The sacrament is the time to remember Christ’s death and the new covenant he made for you. It is the time to acknowledge that he gave himself, body and blood, for us all and unites us together as his body. You each need to examine yourselves and see if you are observing the Supper in a manner befitting what the sacrament is about. You need to recognize the body of Christ composed of your brothers and sisters. If the food is temptation, then eat at home before coming, so that you may properly observe the sacred meal together.”
Paul adds some sobering words:
30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.
Perhaps some sort of plague has hit the city of Corinth. Perhaps by “coincidence” a number of the believers have taken ill; some even have died. Whatever the case, Paul is acting as prophet and interpreting the significance of the deaths. They are the Lord’s means of disciplining believers. Note that the judgment serves to both discipline and protect. Their very deaths prevent them from falling into apostasy and being condemned. Furthermore, their deaths serve to warn the rest of the church to repent. “If we judged ourselves truly” – if they would examine themselves honestly, they would avoid their sin and judgment.
Application
This text is a prime example why expository teaching is important – i.e. teaching first and foremost what the scripture text is actually saying. For this passage has too often been interpreted and taught without regard to its context, and thus has led to regulations beyond the intent of scripture, has led to false theology, and, worse of all, either made the sacrament a burden to bear or even frightened Christians away from the table altogether.
You can see how such a passage can lead to such misconceptions. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord…29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. Those are sobering words. Do you want to be guilty?
It is this passage that gives the concept of “fencing the Table.” To fence the table is to figuratively set a fence around the table to prevent unworthy participation. We fence the table in two ways. Often we will print an announcement in the bulletin setting forth guidelines. The pastor administering the sacrament will also say a word at the table, noting that it is for believers only and warning believers not to partake if they are harboring sin and resentment towards other believers.
Some churches will allow only their own members to partake. Some will provide opportunity for visitors to meet with elders who inquire into their Christian testimony. In some periods and places, elders would visit in church members’ homes and inquire into their lives. If the members passed examination, they would be given a token with which they may come to the table.
Let’s consider first this matter of receiving the sacrament in a worthy manner. Note first of all that the issue is not about the kind of person you are, but about your behavior at the table. It is what you do at the table. That was the issue in Corinth.
The typical participant, during the sacrament, thinks this way: “What sins have I committed? I better confess those, so I can have my heart prepared to receive the bread and cup worthily.” He thinks of past sins. Furthermore, he thinks in terms of this sacrament being between him and his Lord alone, so that it becomes incidental that there are others receiving the sacrament at the same time. Certainly, we should examine ourselves for sin. Certainly, we should commune with our Lord on a personal level. But what we really need to examine is our love for those persons around us who are receiving the sacrament as well. Are we showing them respect? Are we demonstrating before the Lord our union in him that this sacrament represents?
We need to understand how important our relations with one another are to our Lord. In the Sermon on the Mount, Jesus said, “If you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift (Matthew 5:23).
The apostle John wrote, If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother (1 John 4:20-21).
The judgment coming upon the Corinth Church is due to the way they are treating each other at the Lord’s Table. Therefore, if you want to eat and drink in a worthy manner, remember that you belong to the Church of God, the Bride of Christ for whom he died and for whom he gave this sacrament. Remember that Christ gave himself to the believers who are here with you, that he gave his body to all his people that they might truly be his body.
That leads us, then, to the matter of discerning the body of Christ. Some have taken this to mean that we are to discern that the bread is literally Christ’s body and the wine his blood. Others believe that, though the elements are not transformed into Christ’s body and blood, nevertheless, they become endowed with a sacredness that transports them to a higher plane, so to speak. Our own Reformed tradition regards the sacrament with great reverence. Listen to the Larger Catechism: “Worthy receivers partaking of the visible elements do also spiritually receive and feed upon Christ crucified and all the benefits of his death. The body and blood of Christ are present to the faith of believers not physically, yet in as real a spiritual sense as the bread and wine are to their physical senses.”
But let us beware of exalting bread above the very Church of Christ. It is for the Church that Christ died; he is the bridegroom of the Church; the Church is his body. And the Church is composed, not of bread, but of people. Listen, your Christian neighbor is a saint, made holy, made righteous in Jesus Christ, who died for him. He does not come second to bread and wine. As important as it is to recognize the body and blood of Christ in the sacrament, all the more important to recognize that your neighbors in the pews are, with you, the body of Christ.
We may be saved individually, but we are saved to become members of the body of Christ of which he is the Head. Together we live for Christ; together we live in Christ. Together we partake of the Lord’s Supper and receive his spiritual blessing. Therefore, at the Table, let us demonstrate that we belong to Christ by the mark he gave us – let us love one another (cf. John13:35).
In Remembrance
1 Corinthians 11:23-26
10/16/05 D. Marion Clark
Introduction
Tonight we observe the sacrament of the Lord’s Supper. This text is typically the one that is read at the table, and is the only scripture passage we have outside the gospels that gives instruction for observing what we also call Communion. Let’s look to it for our enlightenment tonight.
Text
For I received from the Lord what I also delivered to you…
Whatever Paul means by receiving these words from the Lord, he makes clear that they are not from his creative planning, but bear Christ’s authority.
…that the Lord Jesus on the night when he was betrayed…
This phrase keeps before us the historicity of the sacrament and of our religion. Our faith is based on historical events. The Lord’s Supper originated from the Passover meal that Jesus celebrated with his disciples. Secondly, he reminds us of the context for the first supper. Jesus spoke these words and administered these elements on the eve of his crucifixion, his sacrifice for his disciples and all disciples to come. He spoke these words of love in the midst of betrayal, conspiracy, and desertion. The Supper comes to us out of troubled times, and so it is all the more fitting to observe it in the midst of our troubles.
… took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.”
The first element given is bread to represent Christ’s body. Some focus on the word “broke” when administering the sacrament. The King James and the New King James Bible have the word “broken” in the quote: “This is my body which is broken for you.” Thus we are to think of Christ’s body broken when we see the loaf of bread broken in two.
The Scriptures, however, teach that Christ’s body was not broken. In the gospel of John, we read:
So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” And again another Scripture says, “They will look on him whom they have pierced” (John 19:32-37).
Why, then, does the KJB have “broken”? The translators at that time relied on manuscripts that included the word. Since that time, other manuscripts have been discovered that are older and more reliable, so that no translation done since the turn of the last century includes the word other than the NKJB which tries to remain faithful to the KJ.
When ministers speak of Christ’s body being broken, they mean that it was sacrificed. But I do think the significance of breaking the bread lies in Jesus having his disciples eat from one loaf of bread. Paul says in 10:17: Because there is one bread, we who are many are one body, for we all partake of the one bread. The focus, then, is not the brokenness of Jesus’ body, but that his body is given for us all: “This is my body which is for you.”
All the presentations of the Lord’s Supper include the reference to Jesus giving thanks or saying the blessing. It seems important to note that he did so and thus important that we do so as well. Despite the evil context surrounding the supper, what was being celebrated was the victory of righteousness. At all times we are to give thanks to God for what he provides – the food on the table and especially the salvation of our Lord. Just as the Last Supper was not about bemoaning the hour to come, so the Lord’s Supper is not to be a time of focusing on our trials but for giving thanks to God who provides and gives us victory in our trials.
We will come back to the statement, “Do this in remembrance of me.” Let us move on to the next element. 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
Let’s consider the phrase, This cup is the new covenant in my blood. The gospels of Matthew and Mark say the same thing: “this is my blood of the covenant.” This same language was used by Moses when establishing the old covenant made at Mt. Sinai. After writing and reading the law to the people, and they in turn vowing to keep the law, Moses spread the blood of sacrifices first against the altar and then on the people, saying, “Behold the blood of the covenant that the Lord has made with you in accordance with all these words” (Exodus 24:3-8). The writer of Hebrews describes this very scene in chapter 9, where he makes the point that Jesus is the mediator of a new covenant, just as Moses mediated the old covenant.
What then is the significance of this covenant terminology? For one, it means that we look to the work of Christ, not the law of Moses for salvation. The law points to the work of Christ. Secondly, it means that our righteousness rests not on our keeping the covenant, but on Christ keeping the covenant. Christ did not merely broker a deal between God and us; he, as God the Son, made a covenant with God the Father on our behalf. He fulfilled the conditions, and we reaped the benefit. Further, it signifies that his work was for a people, not merely a collection of individuals. Jesus’ work of redemption is more than getting you saved and me saved. It is about creating a “holy nation,” a “people for his own possession.” It is about bringing individuals together into the one body of Christ, into the one kingdom of God. That’s why we observe the sacrament together and do not have our private sacraments with God. We express our covenant bond when we participate.
This covenant is obtained and sealed by the shed blood of Christ. As the writer of Hebrews says in 9:12, “he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Thus, the cup signifies the covenant sealed by Christ’s blood.
Again, we have the refrain, “Do this in remembrance of me.” This is clearly an important exhortation. Paul is reminding the Corinthians not to lose sight of the purpose of the Supper. They have remembered the tradition but have forgotten the meaning behind it. It has become a tradition without meaning.
“Remember,” Paul says, “Remember what it is about. You are to receive the bread and the cup as receiving the body and blood of your Lord. Remember what he has done for you.” Remember that Jesus gave his body on the cross for us. He gave of himself for us, for our benefit. He has shed his blood to mediate a new covenant for the forgiveness of our sins. Together, we belong to our Lord.
He then adds his own words of application: 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
They are to understand that their participation in this rite is a proclamation, a testimony by them of the Lord’s saving work on the cross. It is not a statement merely that Jesus died, but that he died victoriously; for he is alive and will return in glory. Until he comes, they will continue to proclaim what he has done.
Lessons
As we come to the Table tonight, we would do well to follow Jesus’ instructions to partake of the elements “in remembrance” of him.
Remember his circumstance of the first supper, that he shared the bread and the cup in the midst of great trial and sorrow. If you have griefs to bear, this supper is for you. He shared the bread and the cup with the very men who would betray, deny, and desert him. He shared the elements with sinners. If you grieve over your sins, this supper is for you. Remember that the Lord’s Supper is given because you are weak, and Christ gives himself to strengthen you.
Remember that the bread is the body Christ gives to you and for you. Remember that he gives himself to you in the bread and the blood. The sacrament, which means mystery, is not a mere memorial service for us to remember a sacrifice made long ago. It is a visible sign that Christ abides in us and we in him; it is a means of grace through which he communes with us; through which he nourishes us spiritually.
Calvin eloquently expresses his own heartfelt belief in this matter:
Now, should anyone ask me as to the mode, I will not be ashamed to confess that it is too high a mystery either for my mind to comprehend or my words to express; and to speak more plainly, I rather feel than understand it. The truth of God, therefore, in which I can safely rest, I here embrace without controversy. He declares that his flesh is the meat, his blood the drink of my soul; I give my soul to him to be fed with such food. In his sacred Supper he bids me take, eat, and drink his body and blood under the symbols of bread and wine. I have no doubt that he will truly give and I receive.
Remember that the bread signifies that together we belong to Christ; that the blood signifies the covenant to which we all belong. That is what the Corinthians had forgotten – how the Lord’s Supper testifies to the unity of the church. We have communion not only with Christ, but with one another in Christ. As we partake of the bread, we acknowledge that we belong to one another; as we drink from the cup, we express that we are one people identified by the blood of Christ.
Remember and proclaim the Lord’s death until he comes. Jesus Christ died for you. The Son of God became the sacrificial lamb for you. He offered his body to be crucified and his blood to be shed to atone for your sins. He bore the wrath of God to reconcile you to God. He died that you might live; he was cut off from the “land of the living” that you might become one people united under God.
And then remember your hope. Remember that someday you will not live by faith; you will not have to remember that you are forgiven for your sins; you will not have to remember that you belong to the body of Christ, that you are united with your brothers and sisters; you will not have to remember that Christ is present with you. Remember that you partake of the Lord’s Supper only until he comes; for he will come. He who died for you rose again. He ascended into heaven where he is seated at the right hand of the throne of the Majesty in heaven. And he will return in glory. He will raise us from the dead, and he will transform our perishable bodies into imperishable.
We have a lot to remember, don’t we? Don’t worry; there is no test, just an invitation from your Lord and Savior. Come, take, this is my body and blood given for you.
10/16/05 D. Marion Clark
Introduction
Tonight we observe the sacrament of the Lord’s Supper. This text is typically the one that is read at the table, and is the only scripture passage we have outside the gospels that gives instruction for observing what we also call Communion. Let’s look to it for our enlightenment tonight.
Text
For I received from the Lord what I also delivered to you…
Whatever Paul means by receiving these words from the Lord, he makes clear that they are not from his creative planning, but bear Christ’s authority.
…that the Lord Jesus on the night when he was betrayed…
This phrase keeps before us the historicity of the sacrament and of our religion. Our faith is based on historical events. The Lord’s Supper originated from the Passover meal that Jesus celebrated with his disciples. Secondly, he reminds us of the context for the first supper. Jesus spoke these words and administered these elements on the eve of his crucifixion, his sacrifice for his disciples and all disciples to come. He spoke these words of love in the midst of betrayal, conspiracy, and desertion. The Supper comes to us out of troubled times, and so it is all the more fitting to observe it in the midst of our troubles.
… took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.”
The first element given is bread to represent Christ’s body. Some focus on the word “broke” when administering the sacrament. The King James and the New King James Bible have the word “broken” in the quote: “This is my body which is broken for you.” Thus we are to think of Christ’s body broken when we see the loaf of bread broken in two.
The Scriptures, however, teach that Christ’s body was not broken. In the gospel of John, we read:
So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” And again another Scripture says, “They will look on him whom they have pierced” (John 19:32-37).
Why, then, does the KJB have “broken”? The translators at that time relied on manuscripts that included the word. Since that time, other manuscripts have been discovered that are older and more reliable, so that no translation done since the turn of the last century includes the word other than the NKJB which tries to remain faithful to the KJ.
When ministers speak of Christ’s body being broken, they mean that it was sacrificed. But I do think the significance of breaking the bread lies in Jesus having his disciples eat from one loaf of bread. Paul says in 10:17: Because there is one bread, we who are many are one body, for we all partake of the one bread. The focus, then, is not the brokenness of Jesus’ body, but that his body is given for us all: “This is my body which is for you.”
All the presentations of the Lord’s Supper include the reference to Jesus giving thanks or saying the blessing. It seems important to note that he did so and thus important that we do so as well. Despite the evil context surrounding the supper, what was being celebrated was the victory of righteousness. At all times we are to give thanks to God for what he provides – the food on the table and especially the salvation of our Lord. Just as the Last Supper was not about bemoaning the hour to come, so the Lord’s Supper is not to be a time of focusing on our trials but for giving thanks to God who provides and gives us victory in our trials.
We will come back to the statement, “Do this in remembrance of me.” Let us move on to the next element. 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
Let’s consider the phrase, This cup is the new covenant in my blood. The gospels of Matthew and Mark say the same thing: “this is my blood of the covenant.” This same language was used by Moses when establishing the old covenant made at Mt. Sinai. After writing and reading the law to the people, and they in turn vowing to keep the law, Moses spread the blood of sacrifices first against the altar and then on the people, saying, “Behold the blood of the covenant that the Lord has made with you in accordance with all these words” (Exodus 24:3-8). The writer of Hebrews describes this very scene in chapter 9, where he makes the point that Jesus is the mediator of a new covenant, just as Moses mediated the old covenant.
What then is the significance of this covenant terminology? For one, it means that we look to the work of Christ, not the law of Moses for salvation. The law points to the work of Christ. Secondly, it means that our righteousness rests not on our keeping the covenant, but on Christ keeping the covenant. Christ did not merely broker a deal between God and us; he, as God the Son, made a covenant with God the Father on our behalf. He fulfilled the conditions, and we reaped the benefit. Further, it signifies that his work was for a people, not merely a collection of individuals. Jesus’ work of redemption is more than getting you saved and me saved. It is about creating a “holy nation,” a “people for his own possession.” It is about bringing individuals together into the one body of Christ, into the one kingdom of God. That’s why we observe the sacrament together and do not have our private sacraments with God. We express our covenant bond when we participate.
This covenant is obtained and sealed by the shed blood of Christ. As the writer of Hebrews says in 9:12, “he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Thus, the cup signifies the covenant sealed by Christ’s blood.
Again, we have the refrain, “Do this in remembrance of me.” This is clearly an important exhortation. Paul is reminding the Corinthians not to lose sight of the purpose of the Supper. They have remembered the tradition but have forgotten the meaning behind it. It has become a tradition without meaning.
“Remember,” Paul says, “Remember what it is about. You are to receive the bread and the cup as receiving the body and blood of your Lord. Remember what he has done for you.” Remember that Jesus gave his body on the cross for us. He gave of himself for us, for our benefit. He has shed his blood to mediate a new covenant for the forgiveness of our sins. Together, we belong to our Lord.
He then adds his own words of application: 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
They are to understand that their participation in this rite is a proclamation, a testimony by them of the Lord’s saving work on the cross. It is not a statement merely that Jesus died, but that he died victoriously; for he is alive and will return in glory. Until he comes, they will continue to proclaim what he has done.
Lessons
As we come to the Table tonight, we would do well to follow Jesus’ instructions to partake of the elements “in remembrance” of him.
Remember his circumstance of the first supper, that he shared the bread and the cup in the midst of great trial and sorrow. If you have griefs to bear, this supper is for you. He shared the bread and the cup with the very men who would betray, deny, and desert him. He shared the elements with sinners. If you grieve over your sins, this supper is for you. Remember that the Lord’s Supper is given because you are weak, and Christ gives himself to strengthen you.
Remember that the bread is the body Christ gives to you and for you. Remember that he gives himself to you in the bread and the blood. The sacrament, which means mystery, is not a mere memorial service for us to remember a sacrifice made long ago. It is a visible sign that Christ abides in us and we in him; it is a means of grace through which he communes with us; through which he nourishes us spiritually.
Calvin eloquently expresses his own heartfelt belief in this matter:
Now, should anyone ask me as to the mode, I will not be ashamed to confess that it is too high a mystery either for my mind to comprehend or my words to express; and to speak more plainly, I rather feel than understand it. The truth of God, therefore, in which I can safely rest, I here embrace without controversy. He declares that his flesh is the meat, his blood the drink of my soul; I give my soul to him to be fed with such food. In his sacred Supper he bids me take, eat, and drink his body and blood under the symbols of bread and wine. I have no doubt that he will truly give and I receive.
Remember that the bread signifies that together we belong to Christ; that the blood signifies the covenant to which we all belong. That is what the Corinthians had forgotten – how the Lord’s Supper testifies to the unity of the church. We have communion not only with Christ, but with one another in Christ. As we partake of the bread, we acknowledge that we belong to one another; as we drink from the cup, we express that we are one people identified by the blood of Christ.
Remember and proclaim the Lord’s death until he comes. Jesus Christ died for you. The Son of God became the sacrificial lamb for you. He offered his body to be crucified and his blood to be shed to atone for your sins. He bore the wrath of God to reconcile you to God. He died that you might live; he was cut off from the “land of the living” that you might become one people united under God.
And then remember your hope. Remember that someday you will not live by faith; you will not have to remember that you are forgiven for your sins; you will not have to remember that you belong to the body of Christ, that you are united with your brothers and sisters; you will not have to remember that Christ is present with you. Remember that you partake of the Lord’s Supper only until he comes; for he will come. He who died for you rose again. He ascended into heaven where he is seated at the right hand of the throne of the Majesty in heaven. And he will return in glory. He will raise us from the dead, and he will transform our perishable bodies into imperishable.
We have a lot to remember, don’t we? Don’t worry; there is no test, just an invitation from your Lord and Savior. Come, take, this is my body and blood given for you.
Bad Table Manners
1 Corinthians 11:17-34
4/17/05 D. Marion Clark
Introduction
In the movie “Seven Brides for Seven Brothers,” the first bride discovers to her dismay that she must live under same roof with her husband’s six brothers. She finds them to be uncouth, not having grown up around women. She loses her patience at the dinner table as the men greedily grab at the food prepared. She stands, turns the table over, and then lashes into them for their vulgar behavior. The apostle Paul would have approved.
Text
But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you.
Paul had spoken of other divisions. He frowns upon any church division, but he gets particularly worked up by these divisions which are based on social class. I will explain in a moment. He continues:
And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized.
Paul is saying something like this: “This kind of behavior will occur from time to time to reveal who among you has genuine faith and who does not.” Their behavior will reveal the wheat from the tares.
Before we go on, to understand what is happening, we should know the practice of the early church. In churches today, we observe the Lord’s Supper as part of a worship service. In the early church, the Lord’s Supper was part of a religious meal. The Lord’s Supper originated from the religious meal of the Passover, the “last supper” that Jesus shared with his disciples before his crucifixion. The sacrifices made at the temple in Jerusalem often included a meal in which the host and his guests ate the sacrificed meat. Other religions had the same practice, and it attending these meals was the concern of Paul’s in chapters 8 and 10 when he warns them of idolatry.
A religious meal, then, was a part of at least some of the worship services. These meals and services were usually held in homes. There were no church buildings among the first generation of Christians. These homes would have been those of the most wealthy of the church members, so as to be large enough to hold services. So, as we read the next verses, keep in mind that the ritual of the Lord’s Supper took place within the context of
of a real dinner.
20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.
We have one upset apostle. He is angry with the bad manners being displayed at this religious meal. Here is what seems to be happening. I mentioned that the meals were held at homes of the wealthy. If I were the wealthy host of a banquet, it would proceed something like this. In the “triclinium,” my best dinner room, I would seat my special guests; in the “atrium” would be seated the remainder. The rooms are in full view of each other. For the meal, I would see that my special guests receive better and larger portions. Who are these special guests? Those with higher social standing. The Corinth Church had both the well-to-do and the poor, both free citizens and slaves. These distinctions were being enforced at the meals.
The Corinthians (those of the higher class) would have explained their behavior like this. “We are brothers and sisters in Christ, but then there are social realities that cannot be changed. These are the traditions of our culture that cannot be simply ignored. Even you, Paul, have taught us to accept our lot in life and not to seek change. Why get overworked about a practice that everyone accepts as reflecting each person’s social status? We are what we are.”
This irritates Paul to no end. “That’s no Lord’s Supper you are observing. You might be sitting in the same proximity but you are proceeding with your own meal, not showing deference to one another.” And as a father will do, he speaks in extremes: “Some are starving and others are getting drunk!”
He then asks a question that gives the obvious solution. 22 What! Do you not have houses to eat and drink in? If you wealthy guys are so hungry that you must gorge yourselves in front of your poorer brothers and sisters, then eat at home, for goodness sake!
“Or (he drives in the sharp point he wants to make) do you despise the church of God and humiliate those who have nothing?” Ouch! Paul is the dad standing up at the dinner table and letting the kids, who have been fighting over the food, have it. He is mad.
“Do you despise the church of God?” You must. Your poorer brothers and sisters make up the church of God, and you certainly are not showing them respect. “Do you humiliate those who have nothing?” Do you see nothing wrong humiliating your poorer kin in Christ? See what you are doing!
Paul will then remind them (23-26) of what the Lord’s Supper entails: 23 For I received from the Lord what I also delivered to you. It is instituted by our Lord to remember his work for his church. He will then impress upon them the sacredness of the meal and the need to examine one’s behavior, less they bring judgment upon themselves (27-32). We will take time with both passages in the next two weeks. Go now to the last two verses:
33 So then, my brothers, when you come together to eat, wait for one another—34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.
Show respect for each other. “Wait for one another” could be translated “share with each other.” Whatever the case, be respectful. If you are hungry, then eat a snack at home. Don’t let a hungry stomach put you under God’s anger. “About the other things…” Those are the comments that drive us crazy. What other things?
Lessons
1) Our first lesson is to take Paul’s rebuke to behave. The Corinthians had been behaving badly in a number of ways. In each case they could at least superficially appeal to their “freedom in Christ.” In this situation their lack of love, which is behind most of their bad behavior, comes to the forefront. It takes a lot of gall to flaunt one’s superiority like they are doing. Here is a real life example of the statement that being together does not of itself make unity, not when love is lacking.
And Paul’s response is an example of how critical unity through love is. To treat others in the church as somehow lesser members is to make a mockery of the sacrament of the Lord’s Supper. It is interesting, by the way, that the two times in the epistle that divisions in the church are mentioned, the two sacraments are linked. In chapter one, Paul indicates that church members were using baptism (who they were baptized by) to make distinctions. Now they are using the Lord’s Supper as a setting to make further distinctions.
The erasing of distinctions, though, is the very thing that both sacraments proclaim. Consider baptism. We all have different names; we belong to different families. And yet, we are all baptized in the name of Christ, marking us as Christians (belonging to Christ). Whatever may be our social status, we belong to the one family of God as marked by the name of Jesus Christ. As Paul said to the churches of Galatia:
for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise (Galatians 3:26-29).
The same message is conveyed in Communion. Paul writes in chapter 10: The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread (16-17). In Communion we participate in the body of Christ; and if we participate in the same body, then that makes us one body.
That is why we observe the sacrament in a public setting. To have our own little private Communions would be to strip from it much of its significance. Communion is a community act. It is our Lord’s sign to his people that we are indeed his people, not just a collection of individuals who happen to follow the same Master.
We modern Christians do not think with the mindset of the early Christians. We think primarily in individualistic terms; the early Christians thought more naturally as belonging to community. Here is one way of looking at it. When a Christian author writes a book, he thinks in terms of presenting a book of teachings to Christians “here and there.” He is thinking of individuals. When Paul wrote his letters, he was writing, not to individuals here and there, but to churches: “To the church in Corinth”; “to the churches of Galatia”; “to the church of the Thessalonians.” We tend to forget this. We read the epistles as individuals, applying the teachings to our individual lives. We need to be reading them as members of a church, applying them to the church.
But then, if there is to be unity that manifests the union we have in Christ, there must be Christian love. John Calvin speaks eloquently of the love (charity) that the Lord's Supper should inspire in us:
We shall have profited admirably in the sacrament, if the thought shall have been impressed and engraven on our minds, that none of our brethren is hurt, despised, rejected, injured, or in any way offended, without our at the same time hurting, despising, and injuring Christ; that we cannot have dissension with our brethren without at the same time dissenting from Christ; that we cannot love Christ without loving our brethren; that the same care we take of our own body we ought to take of that of our brethren, who are members of our body; that as no part of our body suffers pain without extending to the other parts, so every evil which our brother suffers ought to excite our compassion. Wherefore Augustine not inappropriately often terms this sacrament the bond of charity. What stronger stimulus could be employed to excite mutual charity than when Christ, presenting himself to us, not only invites us by his example to give and devote ourselves mutually to each other, but inasmuch as he makes himself common to all, also makes us all to be one in him (Book 4, Ch. 17, Par. 38).
Briefly put, we will profit from the sacrament if we love one another; for we cannot love our Lord, whom we are remembering in the sacrament, if we do not love our brothers and sisters, for whom he makes him available in that same sacrament. If Christ shares himself with all of his people, we too, then, should devote ourselves to the welfare of each other. We should make no distinctions as we show kindness, generosity, and even good table manners.
4/17/05 D. Marion Clark
Introduction
In the movie “Seven Brides for Seven Brothers,” the first bride discovers to her dismay that she must live under same roof with her husband’s six brothers. She finds them to be uncouth, not having grown up around women. She loses her patience at the dinner table as the men greedily grab at the food prepared. She stands, turns the table over, and then lashes into them for their vulgar behavior. The apostle Paul would have approved.
Text
But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you.
Paul had spoken of other divisions. He frowns upon any church division, but he gets particularly worked up by these divisions which are based on social class. I will explain in a moment. He continues:
And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized.
Paul is saying something like this: “This kind of behavior will occur from time to time to reveal who among you has genuine faith and who does not.” Their behavior will reveal the wheat from the tares.
Before we go on, to understand what is happening, we should know the practice of the early church. In churches today, we observe the Lord’s Supper as part of a worship service. In the early church, the Lord’s Supper was part of a religious meal. The Lord’s Supper originated from the religious meal of the Passover, the “last supper” that Jesus shared with his disciples before his crucifixion. The sacrifices made at the temple in Jerusalem often included a meal in which the host and his guests ate the sacrificed meat. Other religions had the same practice, and it attending these meals was the concern of Paul’s in chapters 8 and 10 when he warns them of idolatry.
A religious meal, then, was a part of at least some of the worship services. These meals and services were usually held in homes. There were no church buildings among the first generation of Christians. These homes would have been those of the most wealthy of the church members, so as to be large enough to hold services. So, as we read the next verses, keep in mind that the ritual of the Lord’s Supper took place within the context of
of a real dinner.
20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.
We have one upset apostle. He is angry with the bad manners being displayed at this religious meal. Here is what seems to be happening. I mentioned that the meals were held at homes of the wealthy. If I were the wealthy host of a banquet, it would proceed something like this. In the “triclinium,” my best dinner room, I would seat my special guests; in the “atrium” would be seated the remainder. The rooms are in full view of each other. For the meal, I would see that my special guests receive better and larger portions. Who are these special guests? Those with higher social standing. The Corinth Church had both the well-to-do and the poor, both free citizens and slaves. These distinctions were being enforced at the meals.
The Corinthians (those of the higher class) would have explained their behavior like this. “We are brothers and sisters in Christ, but then there are social realities that cannot be changed. These are the traditions of our culture that cannot be simply ignored. Even you, Paul, have taught us to accept our lot in life and not to seek change. Why get overworked about a practice that everyone accepts as reflecting each person’s social status? We are what we are.”
This irritates Paul to no end. “That’s no Lord’s Supper you are observing. You might be sitting in the same proximity but you are proceeding with your own meal, not showing deference to one another.” And as a father will do, he speaks in extremes: “Some are starving and others are getting drunk!”
He then asks a question that gives the obvious solution. 22 What! Do you not have houses to eat and drink in? If you wealthy guys are so hungry that you must gorge yourselves in front of your poorer brothers and sisters, then eat at home, for goodness sake!
“Or (he drives in the sharp point he wants to make) do you despise the church of God and humiliate those who have nothing?” Ouch! Paul is the dad standing up at the dinner table and letting the kids, who have been fighting over the food, have it. He is mad.
“Do you despise the church of God?” You must. Your poorer brothers and sisters make up the church of God, and you certainly are not showing them respect. “Do you humiliate those who have nothing?” Do you see nothing wrong humiliating your poorer kin in Christ? See what you are doing!
Paul will then remind them (23-26) of what the Lord’s Supper entails: 23 For I received from the Lord what I also delivered to you. It is instituted by our Lord to remember his work for his church. He will then impress upon them the sacredness of the meal and the need to examine one’s behavior, less they bring judgment upon themselves (27-32). We will take time with both passages in the next two weeks. Go now to the last two verses:
33 So then, my brothers, when you come together to eat, wait for one another—34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.
Show respect for each other. “Wait for one another” could be translated “share with each other.” Whatever the case, be respectful. If you are hungry, then eat a snack at home. Don’t let a hungry stomach put you under God’s anger. “About the other things…” Those are the comments that drive us crazy. What other things?
Lessons
1) Our first lesson is to take Paul’s rebuke to behave. The Corinthians had been behaving badly in a number of ways. In each case they could at least superficially appeal to their “freedom in Christ.” In this situation their lack of love, which is behind most of their bad behavior, comes to the forefront. It takes a lot of gall to flaunt one’s superiority like they are doing. Here is a real life example of the statement that being together does not of itself make unity, not when love is lacking.
And Paul’s response is an example of how critical unity through love is. To treat others in the church as somehow lesser members is to make a mockery of the sacrament of the Lord’s Supper. It is interesting, by the way, that the two times in the epistle that divisions in the church are mentioned, the two sacraments are linked. In chapter one, Paul indicates that church members were using baptism (who they were baptized by) to make distinctions. Now they are using the Lord’s Supper as a setting to make further distinctions.
The erasing of distinctions, though, is the very thing that both sacraments proclaim. Consider baptism. We all have different names; we belong to different families. And yet, we are all baptized in the name of Christ, marking us as Christians (belonging to Christ). Whatever may be our social status, we belong to the one family of God as marked by the name of Jesus Christ. As Paul said to the churches of Galatia:
for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise (Galatians 3:26-29).
The same message is conveyed in Communion. Paul writes in chapter 10: The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread (16-17). In Communion we participate in the body of Christ; and if we participate in the same body, then that makes us one body.
That is why we observe the sacrament in a public setting. To have our own little private Communions would be to strip from it much of its significance. Communion is a community act. It is our Lord’s sign to his people that we are indeed his people, not just a collection of individuals who happen to follow the same Master.
We modern Christians do not think with the mindset of the early Christians. We think primarily in individualistic terms; the early Christians thought more naturally as belonging to community. Here is one way of looking at it. When a Christian author writes a book, he thinks in terms of presenting a book of teachings to Christians “here and there.” He is thinking of individuals. When Paul wrote his letters, he was writing, not to individuals here and there, but to churches: “To the church in Corinth”; “to the churches of Galatia”; “to the church of the Thessalonians.” We tend to forget this. We read the epistles as individuals, applying the teachings to our individual lives. We need to be reading them as members of a church, applying them to the church.
But then, if there is to be unity that manifests the union we have in Christ, there must be Christian love. John Calvin speaks eloquently of the love (charity) that the Lord's Supper should inspire in us:
We shall have profited admirably in the sacrament, if the thought shall have been impressed and engraven on our minds, that none of our brethren is hurt, despised, rejected, injured, or in any way offended, without our at the same time hurting, despising, and injuring Christ; that we cannot have dissension with our brethren without at the same time dissenting from Christ; that we cannot love Christ without loving our brethren; that the same care we take of our own body we ought to take of that of our brethren, who are members of our body; that as no part of our body suffers pain without extending to the other parts, so every evil which our brother suffers ought to excite our compassion. Wherefore Augustine not inappropriately often terms this sacrament the bond of charity. What stronger stimulus could be employed to excite mutual charity than when Christ, presenting himself to us, not only invites us by his example to give and devote ourselves mutually to each other, but inasmuch as he makes himself common to all, also makes us all to be one in him (Book 4, Ch. 17, Par. 38).
Briefly put, we will profit from the sacrament if we love one another; for we cannot love our Lord, whom we are remembering in the sacrament, if we do not love our brothers and sisters, for whom he makes him available in that same sacrament. If Christ shares himself with all of his people, we too, then, should devote ourselves to the welfare of each other. We should make no distinctions as we show kindness, generosity, and even good table manners.
Monday, February 13, 2006
Church Anatomy
1 Corinthians 12:14-31
Rev. D. Marion Clark 2/12/06
Introduction
I was to have preached today on "True Spiritual Health" to go along with administering the spiritual health survey. That has been postponed. It seems appropriate then to study anatomy. Chapter 12 of 1 Corinthians presents the subject of spiritual gifts in the context of the church life. In the first half of the chapter, the apostle Paul impresses upon us our unity through the Holy Spirit. We may be different, but we are one in Christ. The second half of the chapter emphasizes the reality and importance of our diversity.
Text
For the body does not consist of one member but of many.
The basic point of this sentence, and of the whole chapter, is that all the members of a church belong with a role to play in the health of the church. No one in the church is an extra that the church can just as well do without. The first type of church member addressed is the one who thinks he does not have a gift or one that is important.
15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell?
Isn’t that great imagery? Can you picture this huge eyeball rolling around, or even better, a gigantic ear hopping about? Maybe we can give them some arms and legs. I don’t know if Paul means to be humorous, but he has a serious point to get across.
If a foot could speak, it might reveal an inferiority complex. Hands are admired. The hands of a woman may be admired for their delicacy and softness; the hands of a man for
their strength. Now feet – how often do you hear of a person being praised for the beauty of their feet? The common wear for feet in Paul’s day was sandals. There was a reason why washing a guest’s feet was a common act of courtesy – they were dirty. Feet come in contact with dirt and mud. They are the lowest members of the body. And yet, their role to play in the body is absolutely essential. They literally hold up the body. They permit the body to move about. Without them, the body would not be whole.
Consider the ear. It may be up high on the body, but it does not compare with the eye in receiving praise. Lovers extol one another’s eyes; how many bother to mention the ears? And which is the greater worry – to lose one’s hearing or one’s sight? We might worry about losing our hearing; we are scared of going blind. But ask the one who has lost all hearing, what it is like to no longer hear music or laughter or the sound of his loved one’s voices; he might want to trade seeing for hearing. Not to hear is to feel cut off from a conversation, to feel cut off from the body. The ear, though little noticed, is very important.
And what about the nose? It doesn’t get named in the metaphor, but what it does is noted. How many times have we taken pleasure in smelling flowers or a fresh baked pie? How many times have we avoided something harmful because of the foul odor? Smelling serves a needed service, though we would not think to rate in high on the list of essential body parts.
Now, the feet and the hands, the ears and the eyes, even the nose all exist according to God’s plan. 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body.
If we were evolutionists, we would marvel over the way nature evolved the human body into a highly complex, efficient machine. As an aside, it is in contemplating such complexity that makes me wonder how scientists of the body can be atheists, or even agnostics. Think of all the planning that goes into making a computer which does not compare with the complexity of the human body. And we are to take it that it came about through the work of blind forces?
But that is how some Christians approach the church body. The think the church just happened. People came for whatever reasons and just happen to be in one local church. But the truth is that God arranged the members of the church body, each one of them, as he chose, so that however minor a role may seem to anyone, it is exactly what God wants. Each person fits into the body exactly to make that body whole.
Paul now turns his attention to the church member who is arrogant about the role he plays. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.”
So Mr. Eye is very pleased with himself. He sees the beauties of the world. He guides the body. The feet know where to go because he sees the path; the hand knows what to pick up because Mr. Eye sees the object needed. “But, Mr. Eye, let’s see (no pun intended) you pick up the apple and put it into Mr. Mouth so the body can be nourished. Oh, you can’t do it? Then I suppose the body will have to go hungry.” If Mr. Head were to disregard the need for lowly feet, he would find out quickly his need when he wanted the body to move. If the feet don’t move, the body doesn’t move.
Paul then turns in his metaphor to what most likely are internal organs and what we refer to as our “private areas.”
22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require.
Our internal organs are so delicate as to need the protection of skin and bone. Even so, each is indispensable. Remove a hand and the body may still function, albeit with less efficiency; remove the liver and the body dies. Remove both feet and the body is handicapped; remove both kidneys and, again, the body dies. Regarding our “private areas,” they are kept private both because of functions that are embarrassing and that have the honorable role of bringing forth life, as well as pleasure. All the more care is given to them, which hands, and legs, and face do not require.
We would do well to apply the same principles to the church body. We should make more effort to show honor and respect to church members whose gifts and duties are less observed and perhaps seem too common or small to take note of. All the more care and attention should be given to them. At the end of worship, I will receive notice for my sermon. But what about the persons standing in the narthex, who are doing what is necessary to see that worship takes place? What about the six or seven persons who arrived early and cleared the sidewalks and steps that we could get into the building? They too should be receiving our thanks and encouragement.
The passage continues:
But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.
An important truth is being conveyed here, which involves our connectedness to one another. I am a diabetic, meaning that my pancreas fails to function as it ought. My pancreas suffers; because it suffers the other members of my body suffer as well. I have to keep watch over my feet. Diabetics are more likely to need their toes, and even their feet, amputated. I take pills to protect my kidneys because diabetics are more likely to have kidney failure. I go to the ophthalmologist twice a year to keep an eye on (pun intended) blood vessels in the back of the eyes that might be seeping blood. That’s a problem for diabetics. The list could go on. Whatever disease someone might get, for some reason diabetics are more likely to get it. If the pancreas is going to suffer, it wants company!
Indeed, it is through suffering that we learn how important body members are. If the head forgets about the feet, just stub a toe; the head will pay attention! The converse is also true. The head might ache if the back is in pain. Cure the back pain, and the headache disappears. Modern medicine only continues to learn the amazing ways in which different parts of the body affect other seemingly unrelated parts.
It is not difficult to see where Paul is heading with this body analogy. 27 Now you are the body of Christ and individually members of it.
The members of a church are connected, and because we are connected, the welfare of each member should impact us all. When one member suffers, the other members suffer; when one member is honored, then the other members rejoice with her or him. There ought not to be any "they" as opposed to "us." Furthermore, there ought not to be pride or jealousy due to gifts and positions in the church.
Looking at the next verses, note first the focus given to God – 28 And God has appointed in the church. This is the third time Paul makes this emphasis: (18) God arranged the members in the body…as he chose; (24) God has so composed the body. Spiritual gifts and positions in the church are distributed as God so chooses. If we are tempted to inquire in a complaining manner, "Why does so-and-so get to be…," understand that God is the one we must ask.
Let's look at the list he gives: first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret?
Note that the first three are listed as positions in the church, while the others are listed as functions. Note also that the first three are ranked, and possibly the two following as well, though not likely, considering that they are listed in reverse order in verses 9 and 10. I think Paul distinguishes these gifts/positions for two reasons. One is to yet again impress upon the Corinth Church his authority. Remember, the church is showing decreasing regard for Paul as an authority figure. The other reason will become more evident in chapter 14, and that is the premium value of edification, whether it be in the role of apostle, prophet, or teacher. The apostle proclaims the gospel; the prophet brings forth a word from the Lord; the teacher teaches God's Word; they all edify, build up the church, with the spoken word. Without edification, the miracles, healings, good deeds, and tongue-speaking are fruitless.
Even so, God has so given gifts and appointed offices in the church in such a way that all the gifts – be they of edification or wonderful signs or plain old deeds of service – are allotted to each individual as he so chooses. And for that reason alone, each person should receive and exercise his or her gifts gladly, knowing that he or she is promoting the welfare of the Lord's church, just as he wants it done.
The chapter ends with the remark, 31 But earnestly desire the higher gifts. And I will show you a still more excellent way.
It seems odd for Paul to tell his readers to earnestly desire the higher gifts, seeing as he has just made the point that not everyone can have the so-called higher gifts of edification. This is where, again, chapter 14 helps. In that chapter Paul will argue the superiority of prophecy over speaking in tongues, based on the criteria of edification. And the reason for bringing up the subject is the great fuss the Corinthians have made over tongues. Speaking in tongues is the hotshot gift to have. It is the gift everybody desires. Paul is saying that if they are to make a wish list of gifts to have, pick what is of greater use to the body. But before he wades further into that issue, he wants to put in perspective what really matters – thus, chapter 13.
Lessons
What is it that you need to hear? Are you one who wonders if you have any real place in the church? You are not sure of your gift, or perhaps you do know what you do well, but it doesn't seem to be of much value. At least no one else seems to give much attention to what you do. Understand that God's Word says that whether you are an eye or an eyelash, a lung or an appendix, you matter to the church body because God has made you who you are, has given you the gifts he so desires to see in you, and has fit you into the body in just the right way. Furthermore, you will be judged by God by how you exercise your gift and not anyone else's. What you do with what is given you is what matters. Don't worry about whether you get attention or not, whether you make a visible impact or one that seems minimal; be faithful to your Lord.
Perhaps you are one who possesses a "higher gift," at least one that gives you greater attention. Others in the church let you know how vital you are to the life of the church. Take heed not to exalt yourself over others. For what you possess is what is given you. As Paul told some of the proud Corinthians in 4:7: "What do you have that you did not receive?" One of the errors we can make about ourselves is that we are indispensable to God. It is one thing to play an important role in the church; it is another to think that God is indebted to us in such a way that without us our Lord could not provide adequately for his church. It is good to give thanks to the Lord for making you useful, but you cross the line into sinful pride for either thanking the Lord for making you more useful than others or for actually inferring to God that he should be thankful for you.
All of us need to heed the lesson that we are to share in one another's sufferings and joys. When a marriage is hurting, we should all feel the hurt. When a child has wandered away, we should share in the loss. And when someone's loved one has received the gospel, we should share in that joy. Or when a brother or sister receives blessing and honor, we should rejoice over his or her good fortune. In other words, we should pay attention to one another. You cannot practically keep up with what is going on in everyone's life, but you should try to be attentive to whomever you can. Try to talk to one another, and if you can't talk, you still can pray. One exercise to do is to take the church directory and pray for five or ten names daily until you have gone through the directory. When you do, be attentive to what the Holy Spirit might have you do, such as make a phone call, send a note, etc. By doing something structured like this, you will take note of the parts of the body that normally would go unnoticed.
Finally, I want you to consider how freeing this teaching about being members of the church body is. Those of you with the so-called lesser gifts no longer have to be burdened with guilt that you do not do more spectacular work. God measures obedience and not how your gift stacks up with anyone else's. Those of you with the more visible gifts can take heart that you were not given your gifts based on your spiritual performance level. It is a heavy burden to bear to believe that God has given you a gift and lets you keep it as long as you prove to be more worthy than those who don't have the gift. It is true relief to know that when you have exercised your gift, God commends you merely for doing your duty with the gift he has given you. He does not praise you above any other faithful servant.
Consider how freeing this teaching is for the church body. There is no need to clamor for attention, no reason for jealousy or pride. We are all merely doing what God has chosen each of us to do. Or another way of looking at it is that we all have the great distinction of carrying out the special role God has given to each one of us. Again, there is no basis then for jealousy or pride. No one needs to jockey for God's commendation.
That is how grace works. It removes the burden of performance to win and keep God's favor. It takes away cause for pride and thus helps us avoid becoming arrogant bores. It takes away cause for jealousy and so decreases our tendency to turn into bitter complainers.
That is how the gospel works. Christ bore the burden of salvation; the Holy Spirit bears the burden of applying that salvation in our lives so that we may be fruitful in God's service. We get it all. Christ wins for us the favor to be used by God. The Holy Spirit gives us all we need to do just the right job, so that we can achieve the purpose for which we were made – to glorify God and to enjoy him forever. That’s a good deal!
Rev. D. Marion Clark 2/12/06
Introduction
I was to have preached today on "True Spiritual Health" to go along with administering the spiritual health survey. That has been postponed. It seems appropriate then to study anatomy. Chapter 12 of 1 Corinthians presents the subject of spiritual gifts in the context of the church life. In the first half of the chapter, the apostle Paul impresses upon us our unity through the Holy Spirit. We may be different, but we are one in Christ. The second half of the chapter emphasizes the reality and importance of our diversity.
Text
For the body does not consist of one member but of many.
The basic point of this sentence, and of the whole chapter, is that all the members of a church belong with a role to play in the health of the church. No one in the church is an extra that the church can just as well do without. The first type of church member addressed is the one who thinks he does not have a gift or one that is important.
15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell?
Isn’t that great imagery? Can you picture this huge eyeball rolling around, or even better, a gigantic ear hopping about? Maybe we can give them some arms and legs. I don’t know if Paul means to be humorous, but he has a serious point to get across.
If a foot could speak, it might reveal an inferiority complex. Hands are admired. The hands of a woman may be admired for their delicacy and softness; the hands of a man for
their strength. Now feet – how often do you hear of a person being praised for the beauty of their feet? The common wear for feet in Paul’s day was sandals. There was a reason why washing a guest’s feet was a common act of courtesy – they were dirty. Feet come in contact with dirt and mud. They are the lowest members of the body. And yet, their role to play in the body is absolutely essential. They literally hold up the body. They permit the body to move about. Without them, the body would not be whole.
Consider the ear. It may be up high on the body, but it does not compare with the eye in receiving praise. Lovers extol one another’s eyes; how many bother to mention the ears? And which is the greater worry – to lose one’s hearing or one’s sight? We might worry about losing our hearing; we are scared of going blind. But ask the one who has lost all hearing, what it is like to no longer hear music or laughter or the sound of his loved one’s voices; he might want to trade seeing for hearing. Not to hear is to feel cut off from a conversation, to feel cut off from the body. The ear, though little noticed, is very important.
And what about the nose? It doesn’t get named in the metaphor, but what it does is noted. How many times have we taken pleasure in smelling flowers or a fresh baked pie? How many times have we avoided something harmful because of the foul odor? Smelling serves a needed service, though we would not think to rate in high on the list of essential body parts.
Now, the feet and the hands, the ears and the eyes, even the nose all exist according to God’s plan. 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts, yet one body.
If we were evolutionists, we would marvel over the way nature evolved the human body into a highly complex, efficient machine. As an aside, it is in contemplating such complexity that makes me wonder how scientists of the body can be atheists, or even agnostics. Think of all the planning that goes into making a computer which does not compare with the complexity of the human body. And we are to take it that it came about through the work of blind forces?
But that is how some Christians approach the church body. The think the church just happened. People came for whatever reasons and just happen to be in one local church. But the truth is that God arranged the members of the church body, each one of them, as he chose, so that however minor a role may seem to anyone, it is exactly what God wants. Each person fits into the body exactly to make that body whole.
Paul now turns his attention to the church member who is arrogant about the role he plays. 21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.”
So Mr. Eye is very pleased with himself. He sees the beauties of the world. He guides the body. The feet know where to go because he sees the path; the hand knows what to pick up because Mr. Eye sees the object needed. “But, Mr. Eye, let’s see (no pun intended) you pick up the apple and put it into Mr. Mouth so the body can be nourished. Oh, you can’t do it? Then I suppose the body will have to go hungry.” If Mr. Head were to disregard the need for lowly feet, he would find out quickly his need when he wanted the body to move. If the feet don’t move, the body doesn’t move.
Paul then turns in his metaphor to what most likely are internal organs and what we refer to as our “private areas.”
22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require.
Our internal organs are so delicate as to need the protection of skin and bone. Even so, each is indispensable. Remove a hand and the body may still function, albeit with less efficiency; remove the liver and the body dies. Remove both feet and the body is handicapped; remove both kidneys and, again, the body dies. Regarding our “private areas,” they are kept private both because of functions that are embarrassing and that have the honorable role of bringing forth life, as well as pleasure. All the more care is given to them, which hands, and legs, and face do not require.
We would do well to apply the same principles to the church body. We should make more effort to show honor and respect to church members whose gifts and duties are less observed and perhaps seem too common or small to take note of. All the more care and attention should be given to them. At the end of worship, I will receive notice for my sermon. But what about the persons standing in the narthex, who are doing what is necessary to see that worship takes place? What about the six or seven persons who arrived early and cleared the sidewalks and steps that we could get into the building? They too should be receiving our thanks and encouragement.
The passage continues:
But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.
An important truth is being conveyed here, which involves our connectedness to one another. I am a diabetic, meaning that my pancreas fails to function as it ought. My pancreas suffers; because it suffers the other members of my body suffer as well. I have to keep watch over my feet. Diabetics are more likely to need their toes, and even their feet, amputated. I take pills to protect my kidneys because diabetics are more likely to have kidney failure. I go to the ophthalmologist twice a year to keep an eye on (pun intended) blood vessels in the back of the eyes that might be seeping blood. That’s a problem for diabetics. The list could go on. Whatever disease someone might get, for some reason diabetics are more likely to get it. If the pancreas is going to suffer, it wants company!
Indeed, it is through suffering that we learn how important body members are. If the head forgets about the feet, just stub a toe; the head will pay attention! The converse is also true. The head might ache if the back is in pain. Cure the back pain, and the headache disappears. Modern medicine only continues to learn the amazing ways in which different parts of the body affect other seemingly unrelated parts.
It is not difficult to see where Paul is heading with this body analogy. 27 Now you are the body of Christ and individually members of it.
The members of a church are connected, and because we are connected, the welfare of each member should impact us all. When one member suffers, the other members suffer; when one member is honored, then the other members rejoice with her or him. There ought not to be any "they" as opposed to "us." Furthermore, there ought not to be pride or jealousy due to gifts and positions in the church.
Looking at the next verses, note first the focus given to God – 28 And God has appointed in the church. This is the third time Paul makes this emphasis: (18) God arranged the members in the body…as he chose; (24) God has so composed the body. Spiritual gifts and positions in the church are distributed as God so chooses. If we are tempted to inquire in a complaining manner, "Why does so-and-so get to be…," understand that God is the one we must ask.
Let's look at the list he gives: first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret?
Note that the first three are listed as positions in the church, while the others are listed as functions. Note also that the first three are ranked, and possibly the two following as well, though not likely, considering that they are listed in reverse order in verses 9 and 10. I think Paul distinguishes these gifts/positions for two reasons. One is to yet again impress upon the Corinth Church his authority. Remember, the church is showing decreasing regard for Paul as an authority figure. The other reason will become more evident in chapter 14, and that is the premium value of edification, whether it be in the role of apostle, prophet, or teacher. The apostle proclaims the gospel; the prophet brings forth a word from the Lord; the teacher teaches God's Word; they all edify, build up the church, with the spoken word. Without edification, the miracles, healings, good deeds, and tongue-speaking are fruitless.
Even so, God has so given gifts and appointed offices in the church in such a way that all the gifts – be they of edification or wonderful signs or plain old deeds of service – are allotted to each individual as he so chooses. And for that reason alone, each person should receive and exercise his or her gifts gladly, knowing that he or she is promoting the welfare of the Lord's church, just as he wants it done.
The chapter ends with the remark, 31 But earnestly desire the higher gifts. And I will show you a still more excellent way.
It seems odd for Paul to tell his readers to earnestly desire the higher gifts, seeing as he has just made the point that not everyone can have the so-called higher gifts of edification. This is where, again, chapter 14 helps. In that chapter Paul will argue the superiority of prophecy over speaking in tongues, based on the criteria of edification. And the reason for bringing up the subject is the great fuss the Corinthians have made over tongues. Speaking in tongues is the hotshot gift to have. It is the gift everybody desires. Paul is saying that if they are to make a wish list of gifts to have, pick what is of greater use to the body. But before he wades further into that issue, he wants to put in perspective what really matters – thus, chapter 13.
Lessons
What is it that you need to hear? Are you one who wonders if you have any real place in the church? You are not sure of your gift, or perhaps you do know what you do well, but it doesn't seem to be of much value. At least no one else seems to give much attention to what you do. Understand that God's Word says that whether you are an eye or an eyelash, a lung or an appendix, you matter to the church body because God has made you who you are, has given you the gifts he so desires to see in you, and has fit you into the body in just the right way. Furthermore, you will be judged by God by how you exercise your gift and not anyone else's. What you do with what is given you is what matters. Don't worry about whether you get attention or not, whether you make a visible impact or one that seems minimal; be faithful to your Lord.
Perhaps you are one who possesses a "higher gift," at least one that gives you greater attention. Others in the church let you know how vital you are to the life of the church. Take heed not to exalt yourself over others. For what you possess is what is given you. As Paul told some of the proud Corinthians in 4:7: "What do you have that you did not receive?" One of the errors we can make about ourselves is that we are indispensable to God. It is one thing to play an important role in the church; it is another to think that God is indebted to us in such a way that without us our Lord could not provide adequately for his church. It is good to give thanks to the Lord for making you useful, but you cross the line into sinful pride for either thanking the Lord for making you more useful than others or for actually inferring to God that he should be thankful for you.
All of us need to heed the lesson that we are to share in one another's sufferings and joys. When a marriage is hurting, we should all feel the hurt. When a child has wandered away, we should share in the loss. And when someone's loved one has received the gospel, we should share in that joy. Or when a brother or sister receives blessing and honor, we should rejoice over his or her good fortune. In other words, we should pay attention to one another. You cannot practically keep up with what is going on in everyone's life, but you should try to be attentive to whomever you can. Try to talk to one another, and if you can't talk, you still can pray. One exercise to do is to take the church directory and pray for five or ten names daily until you have gone through the directory. When you do, be attentive to what the Holy Spirit might have you do, such as make a phone call, send a note, etc. By doing something structured like this, you will take note of the parts of the body that normally would go unnoticed.
Finally, I want you to consider how freeing this teaching about being members of the church body is. Those of you with the so-called lesser gifts no longer have to be burdened with guilt that you do not do more spectacular work. God measures obedience and not how your gift stacks up with anyone else's. Those of you with the more visible gifts can take heart that you were not given your gifts based on your spiritual performance level. It is a heavy burden to bear to believe that God has given you a gift and lets you keep it as long as you prove to be more worthy than those who don't have the gift. It is true relief to know that when you have exercised your gift, God commends you merely for doing your duty with the gift he has given you. He does not praise you above any other faithful servant.
Consider how freeing this teaching is for the church body. There is no need to clamor for attention, no reason for jealousy or pride. We are all merely doing what God has chosen each of us to do. Or another way of looking at it is that we all have the great distinction of carrying out the special role God has given to each one of us. Again, there is no basis then for jealousy or pride. No one needs to jockey for God's commendation.
That is how grace works. It removes the burden of performance to win and keep God's favor. It takes away cause for pride and thus helps us avoid becoming arrogant bores. It takes away cause for jealousy and so decreases our tendency to turn into bitter complainers.
That is how the gospel works. Christ bore the burden of salvation; the Holy Spirit bears the burden of applying that salvation in our lives so that we may be fruitful in God's service. We get it all. Christ wins for us the favor to be used by God. The Holy Spirit gives us all we need to do just the right job, so that we can achieve the purpose for which we were made – to glorify God and to enjoy him forever. That’s a good deal!
