THE MEANING OF THE LORD’S TABLE
1 Corinthians 10:1-22
One of the concerns I have when I approach the Lord’s Table is to minimize its significance, perhaps, due to frequent repetitions. Hence, if not careful, it can merely become a religious ritual without a sense of profound meaning, life and power. For that reason I have chosen this particular text as we get ready to partake in the communion later this evening.
But before we do that I would like for us to familiarize with the previous passage to understand the context in which our text is found. With that in mind, would you please turn your Bible with me to verse 1?
In verses 1-4 Paul offers a brief history concerning the people of Israel under the leadership of Moses. As you know Moses was one of the greatest leaders in the OT politically, militarily, economically, and spiritually. Under his leadership the people of Israel were together. And we get this sense of togetherness by Paul’s repeated emphasis on words like “all” and “same” in verses 1 to 4.
But as verse 5 indicates that being simply under a great leader does not secure one’s salvation and sanctification, and also to be found unpleasing to God. Moreover, this passage also shows that simply being part of a God’s covenant group does not guarantee security either. As you can see they had many positive things going for them that many consider today to be the answers to the problems in the church. For instance, some people believe that the solution to church’s problems is leadership. And I would agree with that. But God was not pleased with the people of Israel even under the leadership of a great leader.
Some would say that the unity in the church is the solution to problems. And I would agree with that too. But as the passage shows the people were unified and together, yet God still judged many of them.
Some would say the key is sacraments or practicing church ordinances. Well, as the passage shows they had that too. They were all baptized and all drank the same spiritual drink, yet God still brought judgments on the camp.
Some would say the solution is having biblical preaching and teaching. I would agree with that too. But the people of Israel did have spiritual food available to them (v. 3), yet God still cut them down.
As I said before, the people of Israel had many positive things that we consider to be the essentials to healthy congregational life, and rightfully so. I mean who wouldn’t want to have a strong and gifted leader? Who wouldn’t want to have a congregation that is unified and together? Who wouldn’t want to have ongoing life-changing spiritual food? And who wouldn’t want a congregation who’ve gone through similar experiences in life so that they can better understand each other?
But at the end of the day, those things have little value and God is not pleased if there are ongoing and unrepentant sins in the body. And it is with this reality as the context when we will approach the Lord’s Table tonight. And it is with this reality as the contextual background in which our text is found.
With that in mind, I want to first address the meaning of the Lord’s Table, then follow by what we need to avoid so that we can have a meaningful and God-honoring communion experience.
Its Meaning
Fundamentally, the Lord’s Supper reminds us that we are one with Christ in sharing the memories of his death and that we are one as his body. In fact, exegetically, the term communion comes from the Greek word koinwni,a in verse 16, which is translated to “communion” in KJV and NKJ, “sharing” in NAU, and “participation” in ESV. Also in verses 18 and 20 Paul uses the noun koinwno,j, which is translated “sharers.” All that is to say, the term communion has the meaning of sharing and participating.
The question then is: what exactly are we sharing and participating? According to verse 16, we are sharing the blood of Christ and the body of Christ. In regards to sharing the blood of Christ there are three major views:
1. The Roman Catholic View of Transubstantiation
The term transubstantiation comes from Latin transsubstantiatio, which means changing of the substance. According to this view the blood and body actually become the blood and body of Christ. Hence in Catholic teaching, because the substances of drink and bread literally become the blood and body of Christ, the Roman Catholic Church for many centuries did not allow the lay people to drink from the cup of the Lord’s Supper for fear that the blood of Christ would be spilled, but only to eat the bread.
But such view is erroneous for a number of reasons. First, there is a failure to interpret what Jesus said symbolically, not literally. When Jesus said, “Take, eat; this is my body” and “Drink, for this is my blood” (Matthew 26:26-29) he wasn’t saying that literally any more than when he said in John 15:1, “I am the true vine” or “I am the door” in John 10:9. That is clearly an erroneous hermeneutical example.
Another rebuttal against Catholic’s view of transubstantiation is not only hermeneutical but also theological. The fundamental difference between Catholics and Reformed Protestants is that Reformed Protestants believe that the sacrifice of Christ in blood and body is complete. It is finished once for all, not ongoing sacramental sense (cf. Hebrews 9:24-28).
To believe that the sacrifice of Christ continues or is repeated during the mass has been, since the time of Protestant Reformation, is one of the most offensive Catholic doctrines from the biblical standpoint. Why? It is because such practice and doctrine greatly undermines the sufficiency of Christ’s death in that there remains no more sacrifice to be paid for salvation, sanctification, and glorification. To believe and practice otherwise is simply blasphemous. When anyone tries to add to what Christ has already accomplished is to undermine his sufficiency and that is not only blasphemous, it is not Christianity at all!
2. The Lutheran View of “In, With, and Under”
Luther rejected the Catholic view of transubstantiation, but he still believed that the body of Christ is present “in, with, and under” the bread during communion. To me that is nothing but a quasi view of the Catholic view.
3. The Symbolic and Memorial View
To distant from Luther’s view, John Calvin and other Reformers argued for the position that the cup and bread are to view symbolically of the blood and body of Christ. And the church should do so in the spirit of remembrance and reflection, not sacramental sense that somehow those elements have some spiritual power.
So when we approach the Lord’s Table we take time together as a church to remember and reflect on why Jesus came and what he did. To answer the first question as to why he came:
· Matthew 1:21: “He will save his people from their sins.”
· NAU Luke 19:10 “For the Son of Man has come to seek and to save that which was lost.”
· NAU John 6:38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me.
· NAU John 12:46 “I have come as Light into the world, so that everyone who believes in Me will not remain in darkness.
To answer the second as to what Jesus did:
· NAU Matthew 5:17 ¶ “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill.
Hence, in Christ his righteousness that he fulfilled is now imputed to the life of every believer by faith. This is what Paul meant by being justified by faith in Christ.
And there is no justification unless someone pays for the penalty of sins. So Jesus died for every sin that is committed by every believer as their substitute. Hence the death of Jesus was substitutionary, not for himself but for every elect of God. So when we eat the bread and drink the cup we remember who Jesus is, why he came, and what he did for us.
In addition, there is something else that happens when we come to the Lord’s Table. Not only it reminds us about Christ, but it also helps us to remember who we are, namely that we are his body. That is the implication from verse 17 – i.e., though there are many different parts, we are all one body. Hence it is through Christ Christians share, participate, and fellowship. In fact that is the meaning of Christian fellowship.
We share and participate corporately so that the whole body would be edified. In other words, the goal of Christian fellowship is corporate edification, not just individual edification. The emphasis is on the “communal participation.”[1]
And this has some huge implications. For instance, do you think about the spiritual welfare of others when you come to church? If you don’t, then you need to start. You need to think beyond yourself and think about the community of this particular congregation and communal participation. You need to come to grip with a biblical reality that you directly impact the spiritual welfare of this church simply by your attendance here and by your absence. So think about that next time you attend church or plan to be absent.
Here’s another implication. If Christian fellowship is sharing and participating for the good of community, then how is your financial giving? Are you motivated to give because you have a loving interest in this congregation? If you don’t, then you need to. Think about how God is using this church to benefit not only you personally, but your spouse, your children, and also the lives of other families. You need to think beyond yourself and think about how you may give to help the wellbeing of this congregation. You need to think seriously about investing treasures for the gospel and edifying of a local church.
Again, Christian fellowship is about sharing and participation for the good of others and corporate edification, not just about what I could get out it. You seriously need to consider others and realize that you play a huge role in influencing spiritual welfare of this particular body. Perhaps another way to say this is unless you share and participate there is no Christian fellowship, no Christian body, and no church. The language that Paul uses throughout this chapter is corporate-oriented, not pro-individualism. And Paul’s argument in verse 17 is that we are one body because we all partake together from one bread, who is Christ.[2]
So the meaning of the Lord’s Supper is to remember Christ and remember who we are in light of Christ. But there are things that greatly hinder us from having this meaningful time when we come to the Lord’s Table. And do you know what they are? They are simply your sins and my sins.
What to Avoid
1. Idolatry (v. 14)
Here Paul commands the whole church to flee from idolatry. Again this is not a suggestion, but a command. The warning here is that if you don’t obey this command, God will not only cut you down as he did back in Moses’ days, but God will also make an example out of you (vv. 6-7).
Idolatry cannot be understood as a primitive concept of worshipping a tree or some objects, but it is anything that takes a place of God. For many Americans one of the most noticeable idolatries is constant consumptions of self-pleasure. And one way to test this is to see how people view their work. For many, work is nothing but a means to provide for their pleasure. Many are utterly devoid of any redemptive understanding. And I would say, rightfully so if they are not Christians because I don’t expect non-Christians to have a Christian understanding, especially, when it comes to a doctrine of work. But this is embarrassing if professing Christians view work as same as non-Christians. I think this provides a huge opportunity for the gospel, especially, so many Christians work with non-Christians.
Unlike unbelievers, we Christians do not and should not work for the weekends or for next big vacation. We do not work to play. We do not work primarily to underwrite our earthly treasures that will all burn one day. If all we do is so that we can pay mortgage, vacation, cars, and other luxuries, then we are simply wasting God’s time and God’s resources. We need to remember that all that God allows us to have belongs to him. They do not belong to us. They are his. We are simply his servants who manage his funds to make sure that his works can carry on.
But when we start to abuse this privilege for our selfish pleasure, it is simply a crime. That’s what stealing is and that’s what embezzlement is. It is an unethical act of using someone else’s money as though it belongs to you. How is that you can say you’re faithful to God when you do not even give 10% of your income, which is the lowest minimal giving, when in all reality they’re not even your money in the first place?
God may want to give you more, but if you’re not faithful with what he already gives you, why should he entrust you with more? Your checkbook speaks volume as to where your heart is and what you treasure the most. Therefore, when God is not the sole satisfaction of your soul, then likely your heart is sitting by an idol(s).
2. Immorality – verse 8
To be specific, the Greek word is porneu,w, which generally refers to fornication and sexual immorality. Once again Paul is using an actual historical account in the OT to warn the churches. The cost of this particular sin was 23,000 deaths within the camp. To get a better perspective, would you please turn your Bible with me to Numbers 25? I want to draw your attention to verses 1 to 9.
Please observe that Paul’s usage of this particular OT account is consistent with the rest of the chapter 10 of First Corinthians in regards to God’s people sharing and participating in ungodly activities.
3. Irreverence (v. 9)
They were guilty of irreverence by testing God’s patience as it is recorded in Numbers 21:5-9. So think seriously next time when you take God’s grace for granted.
4. Insolence (v. 10)
They had the audacity to complain and be unthankful. This particular account is found in Numbers 16:41-50. One of the greatest disrespects you can show toward God is to be unthankful. It is because complaining or being unthankful undermines who God is and in some sense you are saying your thought is better than his. Hence next time you are tempted to complain, think seriously about this incident when God’s judgment came upon people who complained and were unthankful.
And Paul summarizes those four incidents were these words in verse 11: “Now these things happened to them as an example, and they were written for our instruction.”
One Final Thought
But in case there are individuals who would think that those four warnings do not apply to them, Paul warns in verse 12 not to be self-conceited and self-deceived by their own pride. Hence self-examination is absolutely needed when approaching the Lord’s Table. The more we truly focus on Christ we cannot help but to see our sinfulness. So inspect your own soul with the help of the Holy Spirit and Holy Scripture.
Perhaps there is no holier time than to participate and share in the Lord’s Table than any other time. And during this time if we fail to see Christ and fail to examine our soul, then we are no different than Judas who betrayed the Lord even during the Last Supper.
We need to keep in mind that the emphasis on communion with the blood of Christ implies the seriousness of the covenantal relationship to Christ.[3] So if there is failure to self-examine and repent of our sins then we are guilty of breaching the covenant relationship with Christ.
That is why we as a church exercise church discipline during the Lord’s Table (if needs to be) because communion symbolizes our union with Christ and our union with each other and if there is unrepentant member who is causing the cancerous effect in the rest of the body such member needs to be removed from the whole body for the glory of Christ and purity of the church. That is why during communion we take serious of the Savior and serious of our sin.
[1] Anthony C. Thiselton, The First Epistle to the Corinthians, NIGTC (Grand Rapids: Eerdmans, 2000), 750.
[2] W. Harold Mare, “1 Corinthians” from The Expositor’s Bible Commentary, edited by Frank E. Gaebelein (Grand Rapids: Zondervan, 1976), 251.
