Exegetical and Hermeneutical Commentary of 1 Corinthians 11:28
But let a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.
28. examine himself ] Preve, Wiclif. Probet, Vulgate. That is, test himself, ascertain his own condition (Gal 6:4). The same word is used of the weather, and of God’s times and seasons (St Luk 12:56); of beasts of burden (St Luk 14:19); of moral questions (Rom 2:18); of the Will of God (Rom 12:2); of the action of fire (1Co 3:13). Sometimes it refers to the results of the process, think fit, approve, as in Rom 1:28; Rom 14:22; 1Co 16:3. Here it means that the communicant is to institute a scrutiny into his own heart and motives (cf. 2Co 13:5), with a view of ascertaining whether his “moral condition” (see note on last verse) be really “in keeping” with the sacred feast to which he is bidden. See the answer to the question “What is required of them who come to the Lord’s Supper? in the Church Catechism. Also cf. Judges 12.
Fuente: The Cambridge Bible for Schools and Colleges
But let a man examine himself – Let him search and see if he have the proper qualifications – if he has knowledge to discern the Lords body (note, 1Co 11:29); if he has true repentance for his sins; true faith in the Lord Jesus; and a sincere desire to live the life of a Christian, and to be like the Son of God, and be saved by the merits of his blood. Let him examine himself, and see whether he have the right feelings of a communicant, and can approach the table in a proper manner. In regard to this we may observe:
(1) That this examination should include the great question about his personal piety, and about his particular and special fitness for this observance. It should go back into the great inquiry whether he has ever been born again; and it should also have special reference to his immediate and direct preparation for the ordinance. He should not only be able to say in general that he is a Christian, but he should be able to say that he has then a particular preparation for it. He should be in a suitable frame of mind for it. He should have personal evidence that he is a penitent; that he has true faith in the Lord Jesus; that he is depending on him, and is desirous of being saved by him.
(2) This examination should be minute and particular. It should extend to the words, the thoughts, the feelings, the conduct. We should inquire whether in our family and in our business; whether among Christians, and with the world, we have lived the life of a Christian. We should examine our private thoughts; our habits of secret prayer and of searching the Scriptures. Our examination should be directed to the inquiry whether we are gaining the victory over our easily besetting sins and becoming more and more conformed to the Saviour. It should, in short, extend to all our Christian character; and everything which goes to make up or to mar that character should be the subject of faithful and honest examination.
(3) It should be done because:
- It is well to pause occasionally in life, and take an account of our standing in the sight of God. People make advances in business and in property only when they often examnine their accounts, and know just how they stand,
- Because the observance of the Lords Supper is a solemn act, and there will be fearful results if it is celebrated in an improper manner.
- Because self-examination supposes seriousness and calmness, and prevents precipitation and rashness – states of mind entirely unfavorable to a proper observance of the Lords Supper.
- Because by self-examination one may search out and remove those things that are offensive to God, and the sins which so easily beset us may be known and abandoned.
- Because the approach to the table of the Lord is a solemn approach to the Lord himself; is a solemn profession of attachment to him; is an act of consecration to his service in the presence of angels and of people; and this should be done in a calm, deliberate and sincere manner; such a manner as may be the result of a prayerful and honest self-examination.
And so let him eat … – And as the result of such examination, or after such an examination; that is, let the act of eating that bread always be preceded by a solemn self-examination. Bloomfield renders it, and then, only then. The sense is plain, that the communion should always be preceded by an honest and prayerful self-examination.
Fuente: Albert Barnes’ Notes on the Bible
1Co 11:28
But let a man examine himself
Self-examination
I.
Its necessity.
1. At all times.
2. Especially when we draw near unto God.
3. Most of all before communion.
II. Its exercise. Should be–
1. Particular, including a review of our state, need, sins, temptations, etc.
2. Faithful, according to the Word of God and the light of His Spirit.
3. Frequent.
4. Earnest, with a sincere desire and purpose of amendment.
III. Its advantages.
1. Security from sin.
2. Confidence before God.
3. Freedom from condemnation. (J. Lyth, D.D.)
Self-examination
The Lords Supper a sacrament. Roman oath of soldier. At communion soldiers are at headquarters to report, be inspected, and receive fresh orders. Each should ask–
I. Have I a right to be here? Am I enlisted?
II. Have I the qualities of a soldier?
1. Am I obedient?
2. Is my obediences
(1) Unselfish?
(2) Unquestioning?
(3) Prompt?
(4) Entire?
(5) Cheerful?
3. Am I reliable? Wesley said that with three hundred reliable Christians he could shake the gates of hell and set God up in the world. Havelocks saints were known to be always ready.
4. Am I watchful? Our enemy is able, crafty, without honour.
5. Have I proper discipline?
6. Am I diligent in knowing and doing my duty?
III. As a soldier, what have I done?
1. Have I conquered myself?
2. Do I show signs of conflict and victory–the fruits of the Spirit?
3. Have I any captives for my Captain?
IV. What do I want at the table?
1. To eat and drink simply to get spiritually fat? Soldiers need sinew and muscle, not adipose tissue.
2. To appear well before men? They judge our lives, not our professions.
3. To get inspiration for better service?
4. To get strength, so as to continue faithful to the end?
V. We must be our own examiners.
1. The world or our brethren cannot see our hearts.
2. God does not judge us here. He gives means and tests.
3. God will not even examine us at last. Our own open hearts will be our judges. (Homiletic Monthly.)
Self-examination
This advice is not peculiar to Christianity. It is an axiom which forms the groundwork of all social well-being. The words Know thyself were sculptured on all the noblest public buildings of Greece. Self-knowledge lies at the root of all true wisdom, and is the ground, work of religion. Until we know our sin, we shall not seek for forgiveness; until we know our weakness, we shall not crave for strength. A mans worldly affairs would soon plunge him in ruin if he did not exercise needful supervision, and our spiritual affairs will bring us far worse ruin if we do not give them requisite attention. Consider–
I. The duty enjoined.
1. To examine does not mean a mere passing glance, but a thorough searching.
2. Let a man examine himself. There is a universal spirit of curiosity, and, generally speaking, it is an agreeable business to enter into the concerns of others. But when it comes to self, it is irksome, for it is very painful to a mans vanity. He would like to feel rather better than other men. But if he dives down into his own inner nature, the result is a most humiliating disappointment. And so we would, like the ostriches who hide their heads in the sand, and thereby think that they are screening their whole bodies, rather not know the truth, because we justly surmise that that truth is unpalatable.
II. The subjects of inquiry.
1. Our position as regards God–whether we are pardoned and reconciled. Our own hearts will give us the answer in a moment if once we ask the question.
2. The course of our daily conduct. Do we carry out into practice the faith we profess, and the love which ought to be our ruling principle?
III. The method of carrying out the action. There must be–
1. Frequency and regularity. The act must not be an isolated one, performed occasionally, once a year or once week–it must be the constant effort of our souls.
2. Prayerfulness. Of our own selves, we can never hope to be impartial, or persevering, or true. And we shall find out more and more every day how much depends upon Divine grace. (W. H. Davison.)
Self-examination
These words show how we should be prepared for a worthy receiving the blessed sacrament. Wherefore examine–
I. Your knowledge (1Co 11:29). We are to know–
1. The Author: Christ, who was Author (1Co 11:23)–
(1) Not as God;
(2) Nor as man;
(3) But as God-man, and Head of the Church.
2. The institution (1Co 11:23-25). Where observe–
(1) What Christ did.
(2) What He said.
3. The nature.
(1) It is a sacrament,
(2) Wherein, under the outward signs of bread and wine,
(3) Christ is signified to us (1Co 11:30).
4. The end.
(1) To remember Christs death (1Co 11:24-26).
(2) To represent it. This is My body.
(3) To offer it (Mat 11:28; Isa 55:1).
(4) To convey it.
(5) To seal it (Rom 4:1 l).
5. The uses.
(1) Examine whether ye know these things.
(2) Endeavour to know them more and more (2Pe 3:18).
(3) Improve your knowledge to practice.
II. Your repentance.
1. Wherein doth repentance consist?
(1) In conviction of our sins (Joh 16:8-9).
(a) Of original sin (Psa 55:5).
(b) Actual (Psa 51:3-4).
(c) Habitual (Rom 7:24).
(2) Contrition for them.
(a) Because they transgress so righteous a law (1Jn 3:4).
(b) Displease so gracious a Father (Isa 6:5).
(c) Defile so precious a soul (Tit 1:15; Isa 1:6).
(d) Deprive us of so great happiness and blessing (Isa 59:2).
(e) As makes us obnoxious to eternal miseries (2Th 1:8-9).
(3) Conversion from them (Eze 33:11).
(a) Sincere (Joe 2:13).
(b) Universal (Eze 18:31).
(c) Constant.
2. What necessity of repentance in the receiving of the sacrament?
(1) No repentance, no faith (Mar 1:15).
(2) Christ is there offered only to the penitent (Mat 11:28).
(3) By repentance our hearts are prepared to receive Him there offered.
3. Uses.
(1) Examine whether you have repented.
(a) Are you sorry for your sins? (Psa 38:18).
(b) Are you out of love with them?
(c) Are you resolved to forsake them? (Psa 17:3; Psa 39:1).
(2):Repent. Without repentance–
(a) No pardon (Eze 18:21-22).
(b) No peace (Isa 48:22).
(c) No duty accepted (Pro 15:8).
(d) You must perish (Luk 13:3).
III. Your faith.
1. By the grounds of it: the testimony of God.
2. By the effects of it, as–
(1) Love to God.
(2) Thankfulness for Christ.
(3) Humility in ourselves.
(4) Compassion for the poor.
(5) Charity to all.
3. Reasons. Without faith we cannot–
(1) Discern the Lords body (1Co 11:29).
(2) Receive anything.
(3) Improve what we receive. (Bp. Beveridge.)
Self-examination
is–
I. A duty fob all times.
1. Examination is a duty of no quick dispatch; for it is to take a strict survey of all the passages of our life; to follow our thoughts, which have wings, and fly in and fly out; to number our actions, and weigh them all in the balance of the sanctuary; to anatomise our hearts, which are deceitful above all things (Jer 17:9); to follow sin in all its labyrinths, to drive it out of the thicket of excuses, and by the light of Scripture to take a full view of ourselves.
2. The right performance of this duty requires great care and diligence, because we are our own greatest enemies, our own deceivers, parasites, and murderers.
3. Examination must not end in itself; but we must propose the true end, and draw all up to it; which is, to purge the conscience, to supply what is defective, to repair what is defaced, to beautify what is slurred, to complete what is imperfect; which is, to renew ourselves in the inward man. Therefore what is here to examine, is in 1Co 11:31 to judge, ourselves. For what a vain work were it to examine a thief, if we do not judge him! We must try and examine our actions as the Levites did their sacrifices, and not offer them up if there be any blemish on them; that so we may prove to ourselves what is that good, and acceptable, and perfect will of God (Rom 12:2). Examination is but lost labour without amendment. A survey is the extremity of folly, if I see the faults in my spiritual building, and then let it fall to the ground.
II. A duty especially when we approach the Lords table. Here thou dost as it were renew thy covenant, and here thou must renew thy examination.
1. Examine your repentance, therefore, whether it be true and unfeigned, whether it be moved and carried on by a true spring–hatred of sin and love of Christ: whether it be constant and universal.
2. Examine yourselves whether you be in the faith or no; prove yourselves, whether Christ be in you (2Co 13:5). Faith is the salt which seasoneth all our actions: nor will Christ admit us to His table without it, nor give Himself to those who do not believe in Him. Faith is the mouth of the soul, and with it we receive Christ. The faith, too, must be one which worketh by love, and that both towards God and towards our brethren. For these two are inseparable, and bear witness one to the other: my faith begetteth my charity, and my charity publisheth and declareth my faith. Let them therefore both meet and be united in our trial and preparation to this sacrament, which is a sacrament of union, not only of the Head with the members, but of the members one with another under one Head.
3. Let us examine ourselves, and consider Him that inviteth us (Heb 3:1). Consider Him–
(1) As our High Priest.
(2) As our Teacher.
(3) As our King and Lord.
Who hath most command over thee, the prince of this world, or this King? (A. Farindon, B.D.)
Self-examination
Some make this to be a bare permission, that if they will they may do it; others, a counsel that they should do it; others, a command that we must do it, which is the truest.
I. The necessity of self-examination. The reasons are taken–
1. From the majesty of Him whose presence we approach. What prodigious state did Ahasuerus, an earthly prince, stand upon! (Est 2:12). Behold, a greater than Ahasuerus is here.
2. From the great profit which we receive thereby, if we come prepared.
3. From the grievousness of the punishments, if we are unworthy receivers. The sacrament is not like to those receipts which, if they do no good, do no harm. If it brings not profit and spiritual grace, it draws great punishments on us.
II. Its nature.
1. A Christians eyes ought to be turned inward, chiefly on himself: yet how many are there whose home is to be always abroad! They say not with the soldiers, What shall we do? (Luk 3:14); but with Peter, What shall this man do? (Joh 21:21). Yet a mans examining of himself excludes not his examination of those who are committed to his care, as pastors their flock and fathers their children.
2. In examining of the word, learned men run in three several streams. Some prosecute the metaphor of a goldsmith, searching the purity of his gold (1Pe 1:7). Others, because bread and wine to be taken in the sacrament are both food and physic, insist on the similitude of a physician, giving preparatives to his patient before he receives the physic. A third sort make examine here to be as magistrates question offenders.
We will follow the latter.
1. A man, in examining himself, must personate three, and act three several parts–the part of the offender, of the accuser, of the judge. The part of the accuser may be well performed by conscience; for, besides her office to be the register and recorder of the soul, it is also the attorney-general of the King of heaven in our hearts, to press the evidence against us after the indictment. As for our reason and judgment, that must supply the office of a judge, acquit or condemn us.
2. But here, it is to be feared, men will be partial to themselves in two respects.
(1) In not giving their conscience fair play; what in whole they cannot silence they will in part interrupt:
(2) It is to be feared our judgment will not be upright, but partial and favourable to us. Wherefore this is a sound and safe rule: let us account ourselves to be worse than upon examination we find ourselves to be (1Co 4:4).
3. Seeing, then, that a man is to act three parts, we may observe that a Christian, though alone, may make company for himself (Psa 4:4; Psa 43:5). Had men the art of these self-examinations and soliloquies, they need not, to put away melancholy and to avoid solitariness, repair to the schools of drunkenness, there to seek for bad company, that there they may drive away the time.
III. The interrogatories, whereupon every man is to be examined, are these.
1. Whether thou dost repair to receive the sacrament with a competent measure of knowledge?
2. Whether dost thou come with unfeigned repentance for thy sins past?
3. Whether dost thou come with a lively faith, relying upon God in Christ for the pardon of thy sins?
4. Whether dost thou come with love undissembled, freely from thy heart to forgive all injuries committed against thee?
5. Whether dost thou come with an earnest desire and longing to be made partaker of these heavenly mysteries?
6. Whether dost thou come with thankfulness to the God of heaven for this His great blessing? (T. Fuller, D.D.)
Questions for self-examination
The three questions which the Rev. Philip Henry advised people to put to themselves in self-examination before the sacrament were–What am I? What have I done? and What do I want?
Self-examination, constant
One of the holiest of the Churchs saints, St. Bernard, was in the habit of constantly warning himself by the solemn query, Bernarde, ad quid veniste?–Bernard, for what purpose art thou here? Self-examination could assume no more searching form. (Archdeacon Farrar.)
The duty of self examination
I. In general.
1. It is much neglected.
2. Exceedingly necessary.
3. Highly beneficial.
II. In particular. Before the Lords Supper it is requisite–
1. To keep us from sin.
2. To secure it unspeakable benefits.
III. Respects especially–
1. Our view of the ordinance.
2. The state of our souls.
3. The immediate frame and disposition of our minds. (J. Lyth, D.D.)
Examination before communion
1. The Lords Supper is not for all men, but only for those who are able spiritually to discern the Lords body.
2. It is not meant for the conversion of sinners, but for the edification of disciples.
3. Hence the need of examination, lest we intrude ourselves where we have no right to be.
I. The object of the examination.
1. That the communicant may eat and drink. So let him eat. He is not to examine in order to justify his stopping away.
2. That he may know that the responsibility rests with himself. The examination is not by priest or minister: he examines himself.
3. That he may communicate solemnly, and not as a matter of course. He is to make heart-searching inquiry, and so approach the table with self-humiliation.
4. That he may come to the table intelligently, knowing to what he comes, and why, and wherefore.
5. That he may do so with confidence and joy. After examination he will know his right to come, and feel at ease. Many good results would follow if this examination were universally practised. The examination should be as frequent as the eating of the bread. No man has reached a point at which he is beyond the need of further self-searching.
II. The matter of the examination. Points of examination may be suggested by the following thoughts:
1. It is a feast.
(1) Have I life? The dead sit not at banquets.
(2) Have I appetite? Else how can I eat?
(3) Have I a friendship toward the Lord who is the Host?
(4) Have I put on the wedding garment?
2. Jesus bids us show forth His death.
(1) Have I faith in His death?
(2) Do I live by His death?
3. Jesus bids us do this by eating bread.
(1) Is this eating a symbol of a fact, or is it a mere mockery?
(2) Is Jesus really and truly the food of my soul?
4. Jesus bids each believer do this in union with others.
(1) Am I truly one of His people, and one with them?
(2) Am I dwelling in love with them all?
5. This cup is the New Covenant in Christs blood.
(1) Am I in covenant with God in Christ Jesus?
(2) Do I rest in that covenant for all my hopes?
6. Jesus calls His people to remember Him in this Supper.
(1) Can I remember Christ? Or am I attempting a vain thing?
(2) Do I know Him? How else can I remember Him?
(3) Are my past dealings with Him such as I wish to remember?
(4) Is He so loved by me that I wish to bear Him in my memory? Our profession, experience, conduct, hopes, and designs should all pass the test of this self-examination.
III. The duty after examination.
1. To eat of the bread. Not to neglect communion, or postpone it, or to go away trembling from the table; but to partake reverently.
2. To drink of the cup. This is specially commanded.
3. To eat and drink so as to discern the Lords body. Having the mind awake to see Jesus symbolised in this ordinance.
4. To give thanks unto the Lord for so great a privilege. Twice did our Lord give thanks during the Supper, and at the close He sang. Is is not a funeral, but a festival.
Conclusion:
1. Ye who have come to this table heedlessly, repent of your wicked intrusion, and keep away till ye can come aright.
2. Ye who have never come at all, remember, if you are not fit for the communion below, you are not fit for heaven above.
3. All of you, bethink yourselves of Jesus, and having examined yourselves to your humbling, behold Him to your consolation. (C. H. Spurgeon.)
Self-examination in regard to the holy communion
I. What notions do I form of the holy communion?
II. In what views do I intend to celebrate this solemn act? Are these views adequate to the nature of the subject and its design? Are they worthy of a rational worshipper of God, of a well-taught and reflecting Christian? What is it properly that I seek in the observance of this religious rite and expect from it?
III. Am I now in that frame of mind that is suited to the celebration of this solemn act? Am I really actuated by Christian sentiments? Do I perceive, do I feel the high value of the objects the memorial whereof I am going to celebrate? Are they often present to my mind and always interesting to my heart? (G. J. Zollikofer.)
The advantages of self-examination
Self-examination is advantageous, as it–
I. Gives us a true sense of our condition.
II. Inclines us to be favourable and tender in our censure of others.
III. Renders us cautious lest we continue to offend. No man would make himself his own enemy by wilfully committing sin, were he fully aware, at the time, of the sentence of condemnation which he must afterwards pass on himself.
IV. Prevents us from entertaining vain confidence and presumption. (J. Williamson.)
The qualifications required in communicants
1. Among these may be reckoned faith. Faith presupposes knowledge. For how shall men believe in Him of whom they have not heard? It also implies such a firm persuasion of religious and moral obligation as produces obedience in its various branches.
2. But to faith communicants must add humility.
3. Reverence is another requisite in those who approach the holy table. The want of a serious frame of mind on such an occasion would betray an abandoned character and a corrupt heart.
4. Farther, repentance is required in all who show forth Christs death in the sacrament of His Supper. What, said one of the most enlightened philosophers of antiquity, what must the gods think of the gifts of the profane, when a virtuous man would blush to receive presents from a villain?
5. Farther still, grateful affection to God and our Redeemer is another qualification expected in every communicant.
6. Finally, it is required of them who would partake worthily of the Lords Supper, that they examine themselves respecting their love to mankind. If you have any animosities, now dismiss them; exercise mutual forgiveness, and let former quarrels for ever cease. (T. Laurie, D.D.)
Examination required in every communicant
First, by the grievousness of the sin; such a person makes himself guilty of the body and blood of the Lord, as we see in verse 27. Secondly, by the doleful consequence that follows upon it: He eats and drinks damnation to himself, as we see in verse 29. We must not rush upon the sacrament. There must somewhat be done before we can receive it. Let a man examine himself, and so let him eat of that bread, and drink of that cup. The reasons of this are–First, because naturally we are not invited guests, we are not such as are invited to the Lords Supper; we are children of wrath, and as long as we are in such an estate, we cannot come aright to the communion. First we must prove ourselves invited guests. A second reason is, though thou be invited, it may be thou art not disposed. Thirdly, suppose we were both invited and disposed, yet this is not enough; this is a solemn ordinance of God, and an ordinary disposition will not serve the turn. First, the matter of the duty commanded; that is to eat of that bread, and drink of that cup. Secondly, the manner of doing the duty; not only to eat of that bread, but so to eat; and not only to drink of that cup, but so to drink. Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of ourselves, Let a man examine himself, and so let him eat of that bread, and drink of that cup. Fourthly and lastly, the benefit following that direction. Now the reasons of this are–First, because the same Lord that commands the matter, commands the manner too. The Lord will have His service well done, as well as done. Secondly, another reason is, because circumstance overthrow actions, if they be not rightly and duly observed. A garment, though it be never so good, if the tailor handle it not well it is marred in the making, if he bring it not to a right form, and make it in a right manner, the man that is to have the garment is disappointed. So timber, though it be never so excellent, though it be all oak, or elm, or whatsoever tree, though it be never so fit for building, if the artificer deal not well in handling it, the inhabitant that comes there may curse the day that ever he came there. So it is in all the ordinances of God and the matters of religion, we must not only do them for matter, but for manner too; for that either makes or mars them. Thirdly, another reason is, because only the right manner of doing duties gets the blessing. Why do we do the duties if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose. Fourthly, another reason is, the example of Jesus Christ: Christ hath given us an example that we should do as He did. Now He did not only do that which His Father bid Him do, for matter but for manner, both in all the words He spake, and in all the deeds that He performed. Fifthly and lastly, except we do it in a right manner, except as we come to the duty, so we come to the right manner, we can never glorify God. The glory of God lies in the manner of doing of things. So let your light shine before men, that they may see your good works, and glorify your Father which is in heaven (Mat 5:16). Another use shall be, what may be the reasons why people are so willing generally to do duties for the matter, and care not to do them in a right manner. It shall not be amiss a little to show the mystery of this thing. The first is this, because the matter of the duty is easy, but the manner is difficult. Secondly, another reason is this, because the matter of duties may be done with a proud heart; there is no duty but a man may do it with a proud heart, and never be humble. Thirdly, another reason is, because the matter may stand with an unholy life. A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thousands are there that pray, and yet are vain, and covetous, and carnal! The last reason is, because the matter of duties brings not the cross upon a man. Thirdly, if we ought to be careful to perform duties in a right manner, let us be exhorted in the fear of God to go and quicken all our duties, to bring a soul into so many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the sacrament, and of good duties; let us get a soul into them, labour to do them in a right manner. The bare duty is like a carcass. Let us consider, first, we do not partake of any ordinance at all, except we do it in a right manner. I remember a fit place for this in Num 11:14. It is said there, The stranger shall eat the passover, and partake of it according to the ordinance, and the manner of it. Where the text puts in the ordinance of the passover, and the manner of it. For it is all one. Secondly, consider, it is nothing but hypocrisy, when a man prays and doth not pray in a right manner. Thirdly, consider, it makes the ordinance of God of no effect. Thus they make the commandments of God of none effect (Mat 15:6). Lastly, it cannot please God, it is only the right manner of doing duties that pleased God, as in 1Th 4:1. The third thing is the rule of direction, how we may come to the right manner of receiving the sacrament, that is, by preparing of a mans self; and the preparation is here set down by the specification of it, namely, in examining himself, Let a man examine himself, and so let him eat of that bread, and drink of that cup. The general scope of the words, and the apostles meaning in them, is this, that Every man must prepare himself before he come to the Lords table. The reasons of this are–First, because the sacrament is an ordinance of God. Now all the ordinances of God require preparation. Now man is naturally unprepared for it. First, a man must fell his wood, and then cut it, and hew it even, and carve it, and plane it fit, and prepare it, before he build. So a man must hew down his own heart, he must humble his own soul, and qualify all within him, and so be sanctified, before he be fit. Secondly, another reason is, because the Lord Christ hath made great preparations to provide the Lords Supper; therefore we must be prepared to eat it. You know what a great deal ado there was before the Supper was made. Christ must be incarnate, and fulfil all righteousness. Thirdly, another reason is, because the Lord Christ, when He administers Himself in this heavenly mystery, He offers to come into the soul, and He looks for good entertainment; and therefore of necessity there must be preparation for it. You see when a mortal man, an earthly prince, or a nobleman comes to another mans house, what a deal of preparation there is to provide for him! Lastly, because the sacrament of the Lords Supper is a part of Christs last will and testament. (W. Fenner.)
Self-examination
I. For the duty, to examine ourselves; everything is valued to be of more or less worth, according to the usefulness and fitness it has to its end, peculiar to it, as it is such or such a thing, The goodness of a house does not consist in this, that it has a beautiful outside, or splendid rich furniture within; but that it affords convenience for habitation, to keep out the injuries of weather, and to be fitted for the use and comforts of life: for this is that which answers the true proper end of a house. That is a good ship, that is a good sailer, and so built as to endure storms, and live in a rough sea, and perform a voyage well; and if it be not so, though it should have all its cordage and shrouds of silk, and be all inlaid and gilt, that would not be enough to make it deserve that name. So not only in artificial things, we ourselves have devised, but in things natural too, when we apply them to our use we judge of their worth by their usefulness. A horse, let him be of never so fine a shape, and have never so gaudy trappings on, we do not value him for that; we may say he is a fine horse indeed; but if he be broken-winded, if he be also a heavy goer, he is no good horse for all his finery, as being unsuitable to that use we design a horse for. And thus is it to be in our making an estimate, and passing a judgment upon ourselves. He alone is a good man who answers that end for which man was created. And what is that? To act, and think, and discourse, and behave himself all over like a man, according to the rules of right reason. If a poor heathen philosopher were alive now to take the poll of men, and try them according to the bare standard of natural reason, how many hundreds of men would he throw aside as nulls and cyphers, things utterly insignificant to those names they are called by, for one that might pass for current coin? For when all covetous, ambitious, voluptuous, vicious, debauched persons are cast on one side, and all idle, formal, empty, slight, ignorant, pretending people put on the other side, there would be very few left in the middle road of virtue, very few that might fairly challenge the name of men. But then we have a further pitch to fly still, a more severe test to bring ourselves to our examination, as being by Gods special favour designed for a higher end–to have communion and fellowship with Himself. It is not enough for us to be good men, but we must be good Christians too. And if good men are so scarce, that the cynic lighted a candle at noon, and carried his lanthorn about to find out an honest man, how scarce must good Christians needs be! Come, then, let us inquire into ourselves, and take the candle of the Lord, which He hath set up in each of our souls, our own conscience along with us, to help us to discover ourselves to ourselves; and if we do not find ourselves to be such as God requires and expects we should be, let us beg of Him earnestly, in the sense of our own wants, that He would make us such as He would have us to be.
II. Examining is every ones duty, and the subject is himself. People are generally too forward in examining others, and are so taken up with impertinence and things that do not concern them, that they have no time to be acquainted with themselves; like idle travellers, that can tell you a world of stories concerning foreign countries, and are very strangers at home. Study of ourselves is the most useful knowledge, as that without which we can know neither God nor anything else aright, as we should know them. And it highly concerns us to know ourselves well; nor will our ignorance be pardonable, but prove an everlasting reproach; when poor ruined self shall curse negligent sinful self to all ages, and with direful imprecations upon that day and hour that first joined them together. Again, God has given man that advantage above all other creatures, that he can with reflex acts look back and pass judgment upon himself. Come, then, let us step aside awhile into ourselves, and taking every one his conscience along with him, examine and try what we can find there, and that according to this apostles division of man (1Th 5:23), into three parts, the spirit, soul, and body, which he makes to be the entire and complete man.
1. First, then, for thy spirit. Dost thou find a principle of life and light in it? dost thou feel the influences of Gods Spirit upon it, illuminating thy understanding, and in bright characters imprinting on thy mind the resemblances of Divine nature, and writing His law in thy heart, and convincing thy reason of supernatural truths, and by this means fastening thee close to Himself, and making thee one with God? Or is thy intellectual faculty still darkened and estranged from God?
2. In the next place, examine the inclinations of thy soul. Dost thou find thy will readily to give her assent to the convictions of thy understanding, and kindly to embrace that light which is conveyed into thee by the Spirit? How makes she her elections and choices, according to the dictates of the Spirit, or according to carnal suggestions?
3. In the last place, take thy body, thy flesh, into examination. Are thy carnal affections raised heavenward, and possessed with things above? Dost thou hate sin for sins sake? and art thou heartily displeased with thyself after the commission of any sin, under the sole apprehension of Gods displeasure? Dost thou find at thy devotions and meditations that thy heart burns within thee, being set on fire with celestial flames of zeal? On the contrary to all this, do thy desires stream forth in a full current to other objects, the profits and pleasures and preferments of this world, and take up with things here below? and art thou not led along with worldly vanities, the examples of the multitude, and the enticements of the flesh? In a word, has thy spirit been guided by the direction of Gods Spirit, thy will inclined to a full compliance with His holy will, and thy outward man made conformable to thy inward man, being renewed with the renewing of the mind according to righteousness? If this great work be completed in thee, O happy thee! that hast got thy head above the clouds, and like Enoch, walkest with God, and hast thy conversation in heaven, filled with blessed assurances and foretastes of ensuing joys and glories, being steadfast in faith, joyful through hope, and rooted in charity. But if this spiritual life be but imperfectly begun in thee yet, and thou findest the willingness of thy spirit is clogged and retarded by the weakness of thy flesh, be of good courage, however, and apply that answer which was given to St. Paul to thyself, that Gods grace is all-sufficient for thee; and make thy humble and constant addresses to God for the continual supplies thereof, which may assist thee to get the perfect victory over all thy corruptions. Thou hast been negligent and remiss in the duties of thy life, and hast not endeavoured to acquaint thyself with God, or with thyself in private. (A. Littleton, D. D.)
Examination before communion
The duty required for preventing the sin and danger of unworthy communicating is self-examination. It is a metaphor taken from goldsmiths, who try the truth of their gold by the touchstone, the purity of their gold by the fire, and the weight of it by the scale. We have here–
I. The person examining: Let a man examine.
II. The person examined–it is himself; he is to call himself to the bar of conscience, and to put questions to himself. Concerning–
1. His state, whether he has a right to come or not.
2. His sins and shortcomings.
3. His wants and necessities.
4. His ends and designs; whether it be to obey the charge of his dying Saviour, to show forth His death, renew and seal his covenant with God, get nearness and communion with Him, nourishment to his soul, and supply to his wants.
5. His graces and qualifications, particularly as to knowledge, faith, repentance, fear, love, thankfulness, holy desires, and new obedience. (J. Willison.)
Qualifications for communion–suggested by its nature
It is–
I. A sign: qualification, knowledge. A knowledge not of any branches of learning, nor of theology in all its varied departments, but of the significance of the ordinance, discerning the Lords body. The Corinthians erred here.
II. A seal: qualification, faith. It not only represents gospel blessings as a picture, but, rightly received, secures them as a seal. Its blessings depend–
1. Not on the administrator. He has no power to confer nor to intercept the blessing.
2. Not on other communicants. They can neither direct nor divert the blessings.
3. But simply on the faith of the comumnicant himself. Faith is the hand that takes the proffered gifts of grace. Without faith it is no sacrament. With faith it becomes a sacramental seal. Worthiness is therefore not sinlessness, but the sinners humble trust.
III. A feast: qualification, hunger. Let us keep the feast. The Corinthians sinned in regarding it a carnal feast. This feast is prepared by Gods gracious bounty. He welcomes to it all who hunger for His blessings. Blessed are they that hunger and thirst after righteousness, for they shall be filled.
IV. A memorial: qualification, love. Memorials are heart-offerings. Enemies never erect memorials. Christ desires to be remembered. He has chosen His own memorial. Who shall build it? The heart that loves. A sacrilege for any other to approach. Worthiness is love. If the condition of approach is love, shall any one be content to stay away? (Homileict Monthly.)
Hungering after Christ a qualification for communion
When the Lord spreads His table to feast His friends, He calleth not them who have no appetite; and therefore thou must examine thyself whether thou hast a hungering after Christ. If a man have his victuals taken from him, he grows hungry and is discontented. How then cometh it to pass that our bodily hunger is so sensible, when yet our souls hunger is not felt of us? He that is in this estate, a-starving, and feels it, is not that man ready to die? Before we come therefore to the Lords table, let us labour to get an appetite, for, I say, God thinketh such precious meat at this ill bestowed upon them that have no appetite unto it. But it is not sufficient for a man to hunger, and never go about the work; but as a hungry man is eager to feed, nothing should keep him from it. A man that is ready to die for hunger will give all that he hath rather than he will go without meat. Even so the soul, when it is once pinched and hunger-bit, and seeth bread in heaven, it presenteth itself before God, beggeth as for life that God would bestow His Son for cure. So that I may truly say, The kingdom of heaven suffers violence (Mat 11:12), and nothing shall withhold the violent from taking it, when they come into the presence of God. (R. Sibbes, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. Let a man examine himself] Let him try whether he has proper faith in the Lord Jesus; and whether he discerns the Lord’s body; and whether he duly considers that the bread and wine point out the crucified body and spilt blood of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He is to examine himself about his knowledge, whether he rightly understands what Christ is, what the nature of the sacrament is, what he doth in that sacred action; about his faith, love, repentance, new obedience, whether he be such a one as God hath prepared that holy table for; it is the childrens bread, and not for dogs; a table Christ hath spread for his friends, not for his enemies.
And so let him eat, &c.; having so examined himself, not otherwise. Whence it appears, that neither children in age or understanding, nor persons not in the use of their reason, nor unbelievers, nor persons under the guilt of sins not repented of, have any right to the Lords supper: accordingly was the practice of all the primitive churches, and all rightly reformed churches. Whether they ought, if they will presume to come, to be kept away by the officers of the church, and how, and by whom? Whether good Christians may communicate with such at the holy table? And after what previous duty performed? Are questions that belong not to this text.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. examineGreek,“prove” or “test” his own state of mind inrespect to Christ’s death, and his capability of “discerning theLord’s body” (1Co 11:29;1Co 11:31). Not auricularconfession to a priest, but self-examination is necessary.
soafter dueself-examination.
of . . . ofIn 1Co11:27, where the receiving was unworthily, the expressionwas, “eat this bread, drink . . . cup” without “of.”Here the “of” implies due circumspection in communicating[BENGEL].
let him eatHisself-examination is not in order that he may stay away, but that hemay eat, that is, communicate.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But let a man examine himself,…. Whether he has a true sense of sin, sorrow and repentance for it; otherwise he will see no need of a Saviour, nor will he look to Christ for salvation, or be thankful to him for redemption by him; all which are necessary in a due observance of this ordinance; also, whether he is in the faith, whether he is a partaker of the true grace of faith, which is attended with good works, and shows itself by love to Christ, and to the saints; whereby a man goes out of himself to Christ for spiritual food and strength, peace and comfort, righteousness, life, and salvation; and by which he receives all from Christ, and gives him all the glory: this is absolutely necessary to his right and comfortable partaking of the Lord’s supper, since without faith he cannot discern the Lord’s body, nor, in a spiritual sense, eat his flesh, and drink his blood, nor attend on the ordinance in a manner acceptable unto God. Let him also examine and try whether he is sound in the doctrine of faith; or let him prove himself to be so, or show that he is one that is approved thereby; to whom the word of faith has come with power, and who has received it in the love of it, and firmly believes it; since an heretic is to be rejected from the communion of the church, and to be debarred the ordinances of it: let him examine himself, whether Christ is in him, whether he is revealed to him, and in him, as God’s way of salvation, and the hope of glory; whether he is formed in his soul, his Spirit put, and his grace implanted there; since if Christ is not within, it will be of no avail to partake of the outward symbols of his body and blood. But if a man, upon reflection, under the influence and testimony of the Spirit, can come to a satisfaction in these things, however mean and unworthy he may seem in his own sight, let him come to the table of the Lord, and welcome.
And so let him eat of that bread, and drink of that cup; none should discourage or hinder him; nor should he deprive himself of such a privilege, to which he has an undoubted right. There seems to be an allusion in these words to what the master of the family used at the passover, when he said z,
“everyone that is hungry, , “let him come and eat”, and everyone that hath need or ought, let him keep the passover.”
z Haggadah Shel Pesach, p. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Let a man prove himself ( ). Test himself as he would a piece of metal to see if genuine. Such examination of one’s motives would have made impossible the disgraceful scenes in verses 20ff.
Fuente: Robertson’s Word Pictures in the New Testament
So. After self – examination and consequent knowledge of his spiritual state.
Fuente: Vincent’s Word Studies in the New Testament
1) “But let a man examine himself.” (dokimazeto de anthropos heauton) “But let a man probe his own motives or purposes,” in partaking of the elements of the Lord’s Supper,
2) “And so let him eat of that bread.” (kai horitos ek tou artou esthieto) “And thus out of the bread let him eat.” In addition to being a member of the congregation that sets the Lord’s table, before one eats, as a member, he should probe the motive, or purpose of his partaking of the broken bread. Is he doing it in solemn remembrance of Jesus Christ?
3) “And drink of that cup.” (kai ek tou poteriou pineto) “And out of the substance of the cup let him drink.” After Paul had warned the Corinthians against partaking of the Lord’s Supper in an atmosphere of social glutting and drinking, a wrong motive and purpose, he instructed that each person, of the Corinth church, should solemnly examine himself, that he might eat and drink “worthily,” “in remembrance of Him.” None in himself is worthy to partake of the supper, but each church member may take it worthily – in the right manner and for the right purpose – in memory of Him.
Fuente: Garner-Howes Baptist Commentary
28. But let a man examine himself An exhortation drawn from the foregoing threatening. “ If those that eat unworthily are guilty of the body and blood of the Lord, then let no man approach who is not properly and duly prepared. Let every one, therefore, take heed to himself, that he may not fall into this sacrilege through idleness or carelessness.” But now it is asked, what sort of examination, that ought to be to which Paul exhorts us. Papists make it consist in auricular confession. They order all that are to receive the Supper, to examine their life carefully and anxiously, that they may unburden all their sins in the ear of the priest. Such is their preparation! (703) I maintain, however, that this holy examination of which Paul speaks, is widely different from torture. Those persons, (704) after having tortured themselves with reflection for a few hours, and making the priest — such as he is — privy to their vileness, (705) imagine that they have done their duty. It is an examination of another sort that Paul here requires — one of such a kind as may accord with the legitimate use of the sacred Supper.
You see here a method that is most easily apprehended. If you would wish to use aright the benefit afforded by Christ, bring faith and repentance. As to these two things, therefore, the trial must be made, if you would come duly prepared. Under repentance I include love; for the man who has learned to renounce himself, that he may give himself up wholly to Christ and his service, will also, without doubt, carefully maintain that unity which Christ has enjoined. At the same time, it is not a perfect faith or repentance that is required, as some, by urging beyond due bounds, a perfection that can nowhere be found, would shut out for ever from the Supper every individual of mankind. If, however, thou aspirest after the righteousness of God with the earnest desire of thy mind, and, trembled under a view of thy misery, dost wholly lean upon Christ’s grace, and rest upon it, know that thou art a worthy guest to approach the table — worthy I mean in this respect, that the Lord does not exclude thee, though in another point of view there is something in thee that is not as it ought to be. For faith, when it is but begun, makes those worthy who were unworthy.
(703) “ Voyla lear belle preparation;” — “See their admirable preparation!”
(704) “ Ces miserables;” — “Those miserable creatures.”
(705) “ Et qu’ils on debagoule leur turpitude a monsieur le prestre;” — “And when they have blabbed out their baseness to Mr. Priest”
Fuente: Calvin’s Complete Commentary
(28) So let him eat.This implies that a man should partake of this sacred feast only after he has carefully examined himself as to the spirit in which he was approaching such holy bread and wine.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(28-32) There are so many modifications required in these verses of the Greek text from which our translation is taken, so as to bring it into harmony with the best MSS., and so many changes needed in the translation itself, so as to convey more clearly the meaning of the original, that it will be best to give here a consecutive translation of the whole passage. It should read thus:But let a man prove himself and so let him eat of the bread and drink of the cup, for he that eateth and drinketh, eateth and drinketh a judgment to himself if he does not discern the Body(for this cause many among you are weak and sick, and some sleep)but if we would discern ourselves we should not be judged; but being judged we are chastened by the Lord, in order that we may not be finally condemned with the world. There are several words in this sentence which call for remark.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. A reform of treatment of the Lord’s Supper enjoined, 1Co 11:28-34.
28. Examine himself The strict meaning is, try himself by tests; such tests as his rectitude of life, his purity of thought, his zeal for Christ. So Either with the approval of his conscience of his spiritual state, or with repentance where wrong.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But let a man prove himself, and so let him eat of the bread, and drink of the cup.’
So the warning comes that each one should test and prove himself, presumably by self-examination, by a coming to the blood of Christ for cleansing (1Jn 1:7), and then by a deliberate act of unity in coming together as one with the whole church, before he partakes of the Lord’s Supper. He is to examine his heart and ensure that there is nothing in his life which is at present displeasing to God. Then, once his heart is right, his conscience is clear, and he is at one with his brothers, he may eat of the bread and drink of the cup, in solemn reaffirmation of his faith and position in Christ.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 11:28. But let a man examine himself St. Paul, as we have observed, tells the Corinthians, 1Co 11:20 that to eat it after the manner they did, was not to eat the Lord’s supper. He tells them also, 1Co 11:29 that to eat it without a due and direct imitating regard had to the Lord’s body, (for so he calls the sacramental bread and wine, as our Saviour did in theinstitution) by separating the bread and wine from the common use of eating and drinking for hunger and thirst, was to eat unworthily. To remedy these disorders herein, he sets before them Christ’s own institution of this sacrament, that in it they might see the manner and end of its institution, and by that every one might examinehisowncomportmentherein,whetheritwereconformableto that institution, and suited to that end. In the account that he gives of Christ’s institution, we may observe, he particularly remarks to them, that this eating and drinking was no part of common eating and drinking for hunger and thirst; but was instituted in a very solemn manner, after they had supped, and for another end, viz. to represent Christ’s body and blood, and to be eaten and drunk in remembrance of him; or as St. Paul expounds it, to shew forth his death. Another thing which they might observe in the institution was, that this was done by all who were present, united together in one company, at the same time. All which put together, shews us what the examination here proposed is. For the design of the Apostle being to reform what he found fault with in their celebrating the Lord’s supper, it is by that alone that we must understand the directions he gives them about it, if we would suppose that he talked pertinently to this captious people, whom he was very desirous to reduce from the irregularities they were running into in this matter, as well as several others. And if the account of Christ’s institution be not in order to their examiningtheir carriage by it, and adjusting it to it, to what purpose is it here? The examination therefore proposed was no other but an examination of their manner of eating the Lord’s supper by Christ’s institution, to see how their behaviour herein comported with the institution, and the end for which it was instituted. Which further appears to be so by the punishments annexed to their miscarriages herein, which were infirmities, sickness, and temporal death, with which God chastened them, that they might not be condemned with the unbelieving world, 1Co 11:30-32. For if the unworthiness here spoken of, were either unbelief, or any of those sins which are usually made the matter of examination, it is to be presumed the Apostle would not wholly have passed them over in silence: this at least is certain, that the punishment of these sins is infinitely greater than that which God here inflicts on unworthy receivers, whether they who are guilty of them received the sacrament or not. The words , as to the letter, are rightly translated and so; but that translation leaves generally a wrong sense of the place in the mind of an English reader. For, in ordinary speaking, these words, let a man examine himself, and so let him eat, are understood to import the same with these, let a man examine himself, and then let him eat; as if they signified no more, but that examination should precede, and eating follow; which I take to be quite different from the meaning of the Apostle here, whose sense the whole design of the context shews to be this: I here set before you the institution of Christ; by that let a man examine his carriage; , and according to that let him eat; let him conform the manner of his eating to that.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 11:28 . ] carrying onward: “now, in order not to incur this guilt, let a man examine himself, etc.;” let him search into his frame of mind and moral condition ( , Theodore of Mopsuestia) to see whether he will not partake unworthily; [1882] comp , 1Co 11:31 .
] and so , after he has examined himself, and in that case . See on Rom 11:26 . Every reader, not addicted to hairsplitting, would understand here of course that this did not apply to a case in which the result of the self-examination was to make the man feel himself unworthy. There was no need, therefore, for Flatt and Rckert (following Lightfoot, Semler, Schulz) to take . as meaning to make qualified , which it never does, not even in Gal 6:4 ; 2Co 13:5 ; 1Th 2:4 .
] as 1Co 4:1 .
[1882] Confession is an institution of the church , meant to aid in carrying out this rule of the apostle’s, in which the absolution gives assurance that one does not eat and drink unworthily.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1980
ON THE PREPARATION REQUISITE BEFORE THE LORDS SUPPER
1Co 11:28. Let a man examine himself, and so let him eat of that bread and drink of that cup.
GOD is a holy and jealous God, and greatly to be feared: in all our approaches to him we should be filled with awe; but a want of reverence prevails among the generality of mankind; even real Christians manifest it sometimes, and that too even in the most sacred ordinances. St. Paul, reproving the Corinthians for their conduct at the Lords supper [Note: 1Co 11:20-22.], lays down an universal rule for communicants: Let a man, &c.
I.
The duty of self-examination in general
This is an important but much neglected duty: it is strongly recommended in the Scriptures
[The Apostle expressly enjoins it to all [Note: 2Co 13:5.]. This injunction is remarkably strong and energetic [Note: In the words and , which latter is too harshly translated reprobate, there seems an allusion to the trying of metals by a touchstone: the repetition also of the injunction, and the expostulation that follows it, are expressive of the Apostles earnestness, and consequently of the importance of the duty enjoined.] ]
There is great reason for it: we cannot ascertain the state of our souls without it
[It is evident that the generality of men deceive themselves. We also are liable to the same deception through pride and self-love; nor can we form a right conclusion without a strict investigation.]
A mistake respecting our state would be fatal
[There is no repentance in the grave: as we die, so shall we continue for ever.]
The benefits to be derived from it are exceeding great
[If our state be found good, we shall rejoice in the testimony of a good conscience: if it be bad, we shall be stirred up to flee from the wrath to come.]
We should therefore live in the habitual practice of this duty [Note: Psa 77:5.]. But self-examination is more especially needful on certain occasions
II.
The need of it before the Lords supper in particular
This is intimated in the text; Let a man examine himself, and so let him come. And indeed there is peculiar reason for it at that time.
That ordinance is a season of remarkable solemnity
[There we see Christ crucified, as it were, before our eyes: there we contemplate the most stupendous mysteries: there we commemorate the greatest of all mercies: there we are admitted to most familiar fellowship with God. And does it become us to engage lightly in such an ordinance?]
It is a season that calls for the exercise of all our powers
[The understanding should be occupied in devoutest meditations: the affections should be engaged to the uttermost. And can we thus command our faculties without any preparation?]
The neglect of self-examination may rob us of all the benefit of the ordinance
[Who can estimate the benefits we might receive if we came prepared? But who has not often communicated in vain? And has not our neglect been the true cause of this ]
We should therefore be peculiarly attentive to it at such a season.
To assist in the discharge of this duty we shall shew,
III.
The subjects which we should then more especially inquire into
We should examine ourselves respecting,
1.
Our knowledge of the ordinance
[To come without a proper discernment is dangerous [Note: ver. 27.]. We should inquire what we know of the nature and ends of the ordinance. On a distinct view of these our profiting much depends.]
2.
The state of our souls before God
[At the Lords table we receive the childrens bread. We should inquire therefore whether we be Gods children?]
3.
The immediate frame of our souls
[We ought to have all our graces in lively exercise [Note: Son 4:16.].]
Application
[Begin this necessary work without delay Yet set not about it in a legal manner or for self-righteous ends: do not trust in your preparation, or expect acceptance on account of it; but look to Christ as the only ground of your hope towards God: neither stay away from the table because you have not spent so much time in preparation as you could wish. Whether you have used more or less diligence you must go as the publican [Note: Luk 18:13.]. Be assured however that your profiting will for the most part be proportioned to your preparation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.
Ver. 28. Let a man examine ] A metaphor from metallaries or lapidists, as they try their metals or precious stones, and do it exactly, that they be not cozened; so here, men must make an exact scrutiny.
And so let him eat ] After preparation, participation. The heathens had their caena pura, pure supper the night before their sacrifices. The Russians receive children after seven years old to the communion, saying, that at that age they begin to sin against God. But can they say, that at that age they can examine themselves and receive preparedly? Chrysostom calleth the Lord’s table, that “dreadful table” ( ), and the ancients call the sacraments, “dreadful mysteries” ( ).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] The implies an opposition to, and wish to escape from, the .
. .] prove himself examine , as Theodor.-mops [52] , in loc.: ascertain by sufficient tests, what his state of feeling is with regard to the death of Christ, and how far this feeling is evinced in his daily life which are the best guarantees for a worthy participation.
[52] Theodore, Bp. of Mopsuestia, 399 428
] i.e. ‘ after examination of himself. ’ The case in which the self-examination ends in an un favourable verdict, does not come under consideration, because it is assumed that such a verdict will lead to repentance and amendment.
Fuente: Henry Alford’s Greek Testament
1Co 11:28 . “But (in contrast with the guilt described, and in order to escape it) let a man put himself to proof, and so from the bread let him eat and from the cup let him drink.” , replacing (1Co 11:27 ), is qualitative , “containing the ideas of infirmity and responsibility” (Gd [1776] ); cf. 1Co 3:4 , 1Co 10:13 . On , see 1Co 3:13 , and parls.; it signifies not judicial examination ( , 1Co 4:3 , etc.), nor discriminative estimate ( , 31), but self-probing ( probet se ipsum , Vg [1777] ; not exploret se , Bz [1778] ) with a view to fit partaking; any serious attempt at this would make the scene of 1Co 11:20 ff. impossible: the impv [1779] is pr ., enjoining a practice; the communicant must test himself habitually by the great realities with which he is confronted, asking himself, e.g ., whether he “discerns the Lord’s body” (1Co 11:29 ). : scarcely sic demum (Bg [1780] ), but hoc cum animo; cf . Phi 4:1 . , a solemn fulness of expression, in keeping with the temper of mind required; the prp [1781] implies participation with others ( cf. 1Co 9:7 ; 1Co 9:13 , 1Co 10:17 ).
[1776] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[1777] Latin Vulgate Translation.
[1778] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[1779] imperative mood.
[1780] Bengel’s Gnomon Novi Testamenti.
[1781]
Fuente: The Expositors Greek Testament by Robertson
man. App-123.
examine = test or try. Greek. dokimazo. Often translated prove, or approve. Compare 1Co 11:19 with 1Co 9:27.
so. i.e. after this self-testing.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] The implies an opposition to, and wish to escape from, the .
. .] prove himself-examine , as Theodor.-mops[52], in loc.: ascertain by sufficient tests, what his state of feeling is with regard to the death of Christ, and how far this feeling is evinced in his daily life-which are the best guarantees for a worthy participation.
[52] Theodore, Bp. of Mopsuestia, 399-428
] i.e. after examination of himself. The case in which the self-examination ends in an unfavourable verdict, does not come under consideration, because it is assumed that such a verdict will lead to repentance and amendment.
Fuente: The Greek Testament
1Co 11:28. , let him prove [examine]) by judging as to himself, and by judging as to [discerning, i.e. distinguishing from common food] the body of the Lord, 1Co 11:29; 1Co 11:31.-, a man) any one, 1Co 4:1, even one that is in himself unworthy.-) so at length.- ) The preposition expresses circumspection of mind; but , , the bread, the cup, 1Co 11:27, forms a phrase showing that they had not been duly discerned, by the receivers at Corinth: see the preceding verse.
Fuente: Gnomon of the New Testament
1Co 11:28
1Co 11:28
But let a man prove himself, and so let him eat of the bread, and drink of the cup.- [Let him ascertain by earnest consideration whether he is in a proper state of mind for commemorating and proclaiming the Lords death; whether he feels a suitable gratitude for the sacrifice it commemorates, and is firmly resolved to observe the injunction of its founders.] On this verse Macknight says: First, whether he comes to this service to keep up the memory of Christ; secondly, whether he is moved to do so by a grateful sense of Christs love in dying for man; thirdly, whether he comes with a firm purpose of doing honor to Christ, by living in all respects conformably to his precepts and example. To this I add, whether he comes in a submissive and worthy manner, drinking into the same spirit of self-sacrifice for others that Christ manifested. [Such examination of ones motive would have made impossible the shameful scenes here described.]
Fuente: Old and New Testaments Restoration Commentary
let a: 1Co 11:31, Psa 26:2-7, Lam 3:40, Hag 1:5, Hag 1:7, Zec 7:5-7, 2Co 13:5, Gal 6:4, 1Jo 3:20, 1Jo 3:21
and so: Num 9:10-13, Mat 5:23, Mat 5:24
Reciprocal: Lev 7:20 – having Deu 4:5 – General 1Sa 16:5 – sanctify yourselves 2Ch 30:18 – had not cleansed Psa 26:6 – so will Psa 77:6 – and Mat 26:27 – Drink Joh 11:55 – to purify 1Co 11:24 – this 1Co 11:25 – This
Fuente: The Treasury of Scripture Knowledge
SELF-EXAMINATION
But let a man examine himself, and so let him eat of that bread, and drink of that cup.
1Co 11:28
The porch to the sanctuary is self-examination. Let us, therefore, carefully consider this important and difficult subject of self-examinationa duty at all times, but especially essential to a right reception of the Holy Communion.
I. The reasons why we are so averse to perform the duty of self-examination are chiefly three.
(a) It needs time and effort, which we are not able to give.
(b) There is a secret consciousness that if we do it faithfully the result is sure to be mortifying and painful.
(c) The peculiar difficulty of the casethat any one examining himself in the ordinary way is at one and the same time the prisoner, the witness, and the judgeall united in the same person.
No wonder, then, that any one who treats it thus finds it so complicated and so involved!
II. The reason of self-examination.
(a) It is a plain command of God. Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? Observe carefully the solemn alternative which self-examination is alone to decide. Either Christ at this moment is in you, or you are a reprobate!
(b) Ought you not to examine that which will soon be examined in the solemn court of Gods universal empire?
III. As respects the times and places of the self-examination.
(a) In the morning, examine yourself. Have I strength for the day?
(b) In the evening, settle accounts before you go to bed.
Both morning and evening, before you close your Bible, with reference to the passage you have been readingexamine yourself. If it is a duty, Am I discharging that duty? If it is a doctrine, Do I understand that doctrine? If it is a promise, Do I enjoy that promise? If it is a threat, Is it hanging over me?
(c) Take opportunity of anniversaries. A birthdayor any day made memorable by some particular joy or sorrow in the house. A Saturday eveningtaking stock of the week preparatory to the Sunday.
(d) And especially preparatory to the Holy Communion. Do it both in your room and in the church, before and after you partake.
(e) Or, after a fall into some sin, examine yourself. What was the root of that sin? How came I to do it?
IV. Self-examination is a very difficult duty.The heart is deceitful above all things, and desperately wicked; who can know it? And then, to make it the more clear, we cannot do it without God, because it is an attribute of God, and His prerogativeI the Lord do search the heart.
Rev. James Vaughan.
Fuente: Church Pulpit Commentary
1Co 11:28. Examine himself; this phrase is perverted many times. The speaker will say, “I cannot examine you nor you me, for I do not know how you have been living.” The way a brother “has been living” is not in this text, and such a remark shows that the one making it is in danger of condemnation himself. The manner or purpose of eating and drinking is the point. If a man asks himself why or for what purpose he is about to partake, he will be examining himself in the sense the apostle means. When he does this, and concludes it is for the purpose of showing the death of Christ, he is then ready to eat and drink worthiLY (an adverb and not an adjective).
Fuente: Combined Bible Commentary
1Co 11:28. But let a man examine himselfsince on himself will rest the ultimate responsibility, whoever else may examine him.and so (supposing the result satisfactory) let him eat of the bread and drink of the cup.
Fuente: A Popular Commentary on the New Testament
Observe here, The duty required to prevent the danger of unworthy receiving, and that is, the great and necessary duty of examination. A metaphor taken from goldsmiths, who try the truth of their gold by the touch-stone, the purity of their gold by the fire, the weight of it by the scale.
Observe, 2. The examinant, or person, performing this duty of examination: Let a man, that is, let every man. This stands in a double opposition:
(1.) To our examining of others.
(2.) To our resting in another’s examination of us.
Observe, 3. The frequency of this act; as often as we partake of the ordinance, so oft we should, if we have time, less or more, examine ourselves: Let him examine, and so let him eat. Let him pass through one duty to another.
Learn hence, That it is the special duty, and ought to be the singular care and endeavour, of all those that desire safely and comfortably to approach the table of the Lord, to examine themselves before they come: to examine their right unto it, and to examine their fitness for it.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 11:28-32. But That none may be involved in such guilt; let each one examine himself Whether he knows the nature and the design of the institution, and whether it be his sincere desire and purpose thoroughly to comply therewith, and to do honour to Christ by living, in all respects, conformably to his word and example. For he that eateth and drinketh unworthily In an irreverent, profane, and careless manner; eateth and drinketh damnation , judgment; condemnation and punishment to himself Or temporal judgments of various kinds. Thus the Corinthians, in the following verse, are said to be punished with debility, sickness, and death, for eating unworthily. Not discerning the Lords body Not considering that the death of Christ, and the benefits he hath thereby procured for us, with his astonishing love to us, are represented in that solemn ordinance; and not distinguishing it from his common food. For if we would judge ourselves Bring all our dispositions, words, and actions, especially those that relate to the worship of God, to the rule of his word, and condemn ourselves for what is amiss, and repent of it; and particularly if we would inquire respecting our knowledge of the nature of this holy ordinance, and the design with which we approach the Lords table; we should not be judged Or chastised so severely; or we should avoid those sins which bring down the divine judgments upon us. But when we are judged Thus punished with temporal calamities; we are chastened of the Lord Corrected for our instruction and amendment; that Being thereby purged from sin; we should not be condemned with the world Should escape future condemnation and wrath.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 28, 29. But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29. For he that eateth and drinketh, eateth and drinketh judgment to himself, if he discern not the body.
The , but, is progressive: But if it is so, here is what is to be done. The term , examine, denotes a moral exercise whereby a man puts his heart to the proof, in order to judge of his feelings as to the person of Jesus; he is to examine whether in communicating he will bring to the action that reverential memory of Jesus, which, like an impenetrable barrier, will henceforth interpose between his heart and sin.
Usually the word , man, is explained as synonymous with , each (1Co 6:1); but the term seems here to include at the same time the ideas of weakness and responsibility. The words: and so, signify: And this examination once accomplished, let him eat…
Vv. 29 returns once more to the idea of 1Co 11:27 to impress more forcibly the necessity of this previous examination, by showing in all its gravity the danger indicated by the word , answerable. The danger is of eating and drinking condemnation, while the man thinks he is appropriating the pledges of salvation.
It seems at first sight impossible with the Alex. to suppress the word , unworthily, which in the T. R. qualifies the two verbs of the conditional proposition. But this difficult reading may be defended in two ways: either by taking from the beginning the idea of eating and drinking in an unfavourable sense, according to 1Co 11:27,which is unnatural when 1Co 11:28 has intervened;or by seeking the indispensable limitation in the last words of the verse, , and translating them thus: If or when he discerns not… No doubt this turn of expression is somewhat harsh; but it is more probable that the word has been added to the text, as an explanation, than that it would have been rejected if it had been authentic. When he says , a judgment, the apostle certainly does not mean eternal condemnation; for in that case he would have put the article , and the following verses positively prove the contrary. He is speaking of some chastisement or other inflicted by God. But yet he gives us to understand that this first judgment, unless it is followed by repentance and conversion, is the prelude of eternal perdition (1Co 11:32). There is something tragical in the , to himself (his own): He incorporates with himself his own condemnation by that eating and drinking which should have aided in his salvation!
Critics are divided in regard to the meaning of the word . It may signify to distinguish or appreciate; in the first sense: to distinguish a thing from all others; in the second: to understand its nature, and to measure its full grandeur. From the Lutheran viewpoint the natural inclination is to prefer the first meaning: Not discerning with the eyes of faith the body and blood of Christ, which invisibly accompany the visible signs of bread and wine, or, as Hofmann explains: Not distinguishing from the simple material bread the body which is appropriated by him who eats the bread. From the Reformed viewpoint, the second meaning seems the more natural: Not surrounding with the respect due to the body of Christ the bread and wine consecrated to represent it. Heinrici cites several passages from the Talmud in which the word discern, to distinguish the holy from the profane, evidently includes this idea: to respect the holy, to appreciate it at its full value. It is easy to understand, however, how this word of St. Paul will always remain that to which the Lutheran conception will appeal most confidently. But, on the other hand, it is impossible to set aside as inadmissible this explanation: not distinguishing, by the feeling of reverence with which the sacrament is celebrated, the body of Christ, represented by the bread, from ordinary food. See on the question of the Holy Supper, at 1Co 11:25.
The words , the Lord’s, in the T. R., are probably a gloss.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
But let a man prove [test] himself, and so let him eat of the bread, and drink of the cup. [A Christian confronting the communion should first test his sincerity (2Co 13:5), his state of heart (Mat 5:22-24), etc., to see if he can eat in a submissive spirit, and in loving remembrance of his Lord.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
28. Let a man examine himself and so eat of the bread and drink of the cup. Here the close communionists make the sad mistake of examining the communicant themselves, which they have no right to do. Every tub stands on its own bottom. This is a matter which every soul is to settle with God alone.
Fuente: William Godbey’s Commentary on the New Testament
11:28 {20} But let {l} a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.
(20) The examination of a man’s self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.
(l) This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.
Fuente: Geneva Bible Notes
"The Corinthians neglected to examine themselves, but they were experts at examining everybody else." [Note: Wiersbe, 1:606.]
The reason for examining oneself is to determine that we are partaking in a worthy manner rather than in an unworthy manner. In the context this would involve behaving in a loving and unselfish way toward our fellow Christians as well as being appreciative of the significance of the Lord’s body and blood. We need to examine ourselves so the Lord will not have to examine and judge us for failing to participate worthily (1Co 11:31).
Having conducted this brief self-examination the believer should then proceed to participate. An unusually sensitive Christian might hesitate to participate after thoughtful reflection feeling overwhelmed by his or her personal unworthiness. However no one is ever worthy to partake. If someone thinks he is, he is not. We are only worthy because Christ has made us worthy. We need to partake feeling unworthy to do so. This attitude is part of what it means to partake in a worthy manner.
This simple reflection and participation lie at the very root of motivation for living a life that glorifies God. The church has invented many ways to motivate Christians to put Jesus Christ first in their lives. These include altar calls, "revival" services, campfire dedication services, and many others all of which have values. Unfortunately we have also neglected what the Lord Jesus instructed us to do that will motivate His people to live for Him better than anything else. If this observance has lost its punch, it is because those who lead it have failed to give it the preparation, attention, and priority it deserves in church life. The frequent observance of the Lord’s Supper in a way that takes us back to the Cross is one of the most powerful and effective motivators for living the Christian life. If you think a frequent observance of the Lord’s Supper tends to become tiresome, remember that your spouse never tires of your frequent expressions of love for him or her.