" For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which He was betrayed took bread; and when He had given thanks, He brake it, and said, Take, eat; this is My body, which is for you; this do in remembrance of Me. After the same manner also He took the cup, when He had supped, saying, This cup is the new testament of My blood: this do ye, as oft as ye drink it, in remembrance of Me. For as often as ye eat this bread and drink this cup, ye do show the Lord's death till He come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [ judgment ] to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not he judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (1 Cor. 11:23-3223For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: 24And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. 25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. 26For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 27Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:23‑32).)
The frequent recurrence in the above passage of the term Lord, the special title of authority, directs the mind to the specialty of the instruction it presents.
All the names and titles of the Lord Jesus are distinctive; and they cannot be employed indiscriminately or interchangeably without losing their force, and without injury to the truth. For example, the apostle Peter says (Acts 2:3636Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:36)), " Let all the house of Israel know assuredly that God bath made that same JESUS. whom ye have crucified, both Lord and Christ." In this passage it is plain shat, while the name "JESUS" points out the Person of our Lord, as known to the Jews and crucified by them, the terms "Lord" and "Christ" mark out the official positions to which God had advanced Him in spite of His rejection by the nation.
The name of "JESUS" never lost before God, and never will lose, its import of "Jehovah the Savior," nor indeed to us who believe, though it was used as a mere appellative by the Jews; and too often now by those who do not know its worth. But in the titles "Lord" and "Christ," the attention of those whom Peter addressed is especially called to the import of those terms as employed in the prophetic Scriptures on which he was arguing and is an illustration, amongst ninny other Scriptures, of the designative character of the names and titles of our Lord, and much may be lost by failing to mark their force and distinctiveness.
" JESUS," then, is more especially the personal name of our Lord, still retaining its original import of Savior. "Christ," or the Anointed, marks Him out after His ascension as especially in connection with His Church, as Head of the body (Eph. 4:7,12,13,15;5. 23, 24, 25, 32; Col. 1:2424Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: (Colossians 1:24)). It likewise gives its true designative force to the term Christian: "If any man suffer as a Christian." Moreover as to the table of the Lord, "Christ" is connected with the communion there: " The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break is it not the communion of the body of Christ? " Well may the heart linger over the wondrous words, "the communion of the blood of Christ,"
" the communion of the body of Christ!" What thoughts do they open out to the soul! What worship do they awaken in the heart! But the more such is the case, the more deeply are the affections drawn out to Him who alone is worthy of homage and of praise, worthy by all to be adored, and the more readily does the heart delight to own Him Lord in this the day and scene of His rejection and acknowledge His claim to our allegiance as such'.
With the title Lord the apostle commences his immensely interesting and important instructions concerning the Lord's supper in the passage before us; and he carries it through to the close. He begins by saying, " For I have received of the Lord that which also I delivered unto you." And he closes by the declaration that, " When we are judged we are chastened of the Lord, that we should not be condemned with the world." As to the title itself, it expresses much more than master. And its correlative implies much more than we, at any rate now, understand by servant. It is a term that claims for its possessor the position of absolute, unquestionable authority over those by whom the title is acknowledged (Luke 6:4646And why call ye me, Lord, Lord, and do not the things which I say? (Luke 6:46)). Nay, whether acknowledged or not, the authority which it marks will eventually be vindicated to its Possessor by the almighty power of God, even over those who do not now acknowledge it. For " God hath highly exalted Him, and given Him a name which is above every name; that at the name of JESUS every knee should bow, of things in heaven and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord " [this is the point of their confession, that sovereign, universal authority is, by the fiat of God, in the hands of JESUS] "to the glory of God the Father" (Phil. 2). But JESUS to us is Lord now, in all the absolute and unrestricted authority which the title expresses. It is true that this title rises much higher than is expressed by it in its most ordinary application in the New Testament: for here unquestionably it presents to the mind the relative position of owner and slave. I do not mean, of course, that there attaches to its application our notions of arbitary and capricious power, on the one hand, and of oppression and degradation on the other. But I do mean that the claim of authority is absolute, and that it is met only by absolute and willing subjection. For example, in the Colossians, where the apostle is treating of the relative obligations of masters and servants [owners and slaves], he says, " Servants obey in all things your masters according to the flesh.... and whatsoever ye do, do it heartily as to the Lord, and not unto men.... for ye serve the Lord Christ." In other words, he shows that the authority, I might say ownership, remains, but it has passed on into other hands. The call to subjection is equally absolute and binding; but it is to another and very different Lord. It may be authority of grace, but it is not the less authority, nor the less obligatory on that account.
It is indeed in redemption and grace that this title of Lord is founded, as we learn especially from Rom. 14, and in many other Scriptures. In the passage referred to, the apostle says, " None of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's. For to this end Christ died, and lived again, that He might be Lord of both the dead and living " (Rev. Vers. and New Trans.). Nothing can be more absolute than this language of the apostle. One sees at a glance that there is no room for " playing fast and loose " with this authority of Christ; an authority that is binding upon us at all times and in all places; and the foundation of which is laid as deeply as the foundation of the eternal redemption in which we all rejoice.
Now, I confess that I delight to contemplate the supremacy of my Lord; though I know how poorly His grace is met in the daily practical subjection of my soul to Him. Still it is my delight to think that I am emancipated from the tyranny of every other Lord, to be henceforth and forever subject alone to Him. And so far as it appears, it is a relationship that will never be laid aside. At least it is found in " the holy Jerusalem" that is seen "descending out of heaven from God,” of which it is said, " the throne of God and of the Lamb shall be in it; and His servants shall serve Him " (Rev. 21;22). They are in this scene servants (douloi) still; and openly and with honor they wear the badge of their subjection: for it is added, " they shall see His face, and His name shall be on their foreheads." At any rate now, before the kingdom of our Lord is established in glory, amidst the "gods many and the lords many" that seek to rule the minds of men in this world, it is the mercy and blessing of our souls to know that " To us there is but one God the Father of whom are all things, and we for Him; and one Lord Jesus Christ, by whom are all things, and we by Him" (1 Cor. 8:66But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6)). And what is there so right, as that He who has delivered us from death, from sin, from the power of Satan, from " this present evil world," and from self, the worst of tyrants, should be owned by us as our sole and only Lord? And this especially, if we reflect that we belong to " the church of God, which He hath purchased with His own blood:" for that which is true of the whole is also true of each of its parts!
However, in the church, as presented in the Epistle to the Corinthians, what was in requisition amongst them was the practical acknowledgment of the relation in which they stood to God, the Lord, and the Spirit. For these are presented not only as the source of heavenly blessing to them, so far as they could be viewed as a body redeemed by the Lord. but as imparting its essential character to their position and witness in the world. Their gifts were the gifts of the Spirit; their ministries or services were to be in subjection to one Lord; and their energies were to be known as the result of the power and energy of God (See 1 Cor. 12). It was alone by the recognition of these fundamental truths, which give its essential character to the church of God, that their walk could be steadied, and the disorders, which had so large a place amongst them, were capable of correction. Now it is in the midst of these characteristic and controlling thoughts that the injunctions concerning the table and the supper of the Lord take their place. And it is of deep significance that the one institution which is left to us, by Him who is everything to our souls, and which was to be in perpetual recurrence, should have this especial bearing that, with all the grace it exhibits and the depth of love which it calls to mind, and the efficacy of the work accomplished on the cross which it declares, it is His special claim on our souls to acknowledge Him as Lord. "For as often as ye eat this bread and drink this cup ye do show the Lord's death till He come." His claim is thus perpetually enforced. It is not to lapse until He comes. It is the most striking living demonstrative witness to the truth of Christianity. It is a monument which has already outlived the lapse of more than eighteen hundred years. And when I look back through this dim vista, I reach that sacred company in which its institution was marked by the bodily presence of my Lord, the echo of whose voice has reached us in the touching words, "This is my body which is given for you: this do in remembrance, of me." His claim is thus, at least, weekly enforced. And if it has faded from our thoughts amidst the din and drudgery of this world's affairs, or amidst its ease and comforts, it is on the recurrence of every first day of the week designed to be recalled. For surely a dead remembrance of accomplished redemption, in which my conscience can take repose, or in which the indolence of my heart is ministered to, is not to meet the design of the Lord's supper. No. But if I understand its import aright, it is on my part the acknowledgment of His claim to the utmost fealty of any heart, made in the most affecting manner it is possible that it could be made, by a loving and present Lord.
For if He is not present, it may be dismissed as an idle formality, and all further reasoning upon it may be closed.
Moreover, it has been insisted on that the peculiar construction of the passage, " Do this in remembrance of Me," which occurs here and in Luke's gospel, has the signification of " Do this for My remembrance;' and is rather the Lord Jesus Christ's reminder of His claims, in infinite grace, upon us, than that we should bring our best thoughts and remembrances in the supper to Him. And the predominant title under which He is presented in the institution as already noticed, seems to give its sanction to this. For it is not right to call it the Father's table, as is sometimes done; though it is true that none but His children are entitled to be there. It is the Lord's supper and the Lord's table. It is the Lord's death that in it is proclaimed. Unworthily eating and drinking renders one guilty in respect of the body and blood of the Lord. And the discipline that is carried on in connection with it is expressly declared to be the discipline of the Lord. " When we are judged we are chastened of the lord, that we should not be condemned with
the world."
Ordinances and institutions are for this world. The witness of the Lord's supper is not to the church's heavenly character and portion as risen into the heavenly places and there seated in Christ. It is rather the witness of each believer's connection with a rejected, though risen and ascended, Lord. It is the balancing truth to the church's heavenly position, as the cross is the path way to the glory. "If we be dead with Him we shall also live with Him; if we suffer, we shall also reign with Him." It does not contradict the truth of the church's position as risen with Christ, far from it; but it presents altogether another aspect of redemption. It is my Lord's death that has bound me to Him as His bondsman. His cross was the separating point between the world and Hint and all His claims. His cross is the point of union between my soul and Him who hung upon it; and its moral power is to crucify the world to me, and me to the world. The standing witness of the church's allegiance to Christ is that in heart and purpose it shows " the Lord's death till He come "
The Epistle to the Corinthians presents the church's position and witness on earth in relation with Christ's title as Lord. It is addressed, in the universality of its bearing, "to all that in every place call on the name of Jesus Christ our Lord, both theirs and ours." Moreover, the Epistle to the Ephesians, which so specially unfolds the relationship of the church with Christ as His body, participating, in the infinitude of God's grace, in all that characterizes the position of its risen Head, does not omit to present also Christ's title as Lord. For if " there is one body and one Spirit," there is also "one Lord and one faith." Christians are not gathered together by God's Spirit to be in subjection to a dogma; but to yield a willing and due obedience to a living Lord. A profession of speculative truths, though of the highest possible character, may leave the soul at fault in this most essential point, the witness of a good confession. The truth of the church, in conjunction with the mystery, does not in, itself furnish us with the grounds of this. It gives the true formative power to the affections, and links the soul in living association with God and Christ. But to Christ personally, as rejected in the world and coming again in glory, I am to show my loyalty here in the world through which I am passing to the heavenly kingdom. It is a principle that binds me to Him at all times and in all circumstances. It is the substance of the witness I am to bear to Him, " whose I am and whom I serve." I am to confess His name and paramount claims where they have been rejected. The truth of the church in its association and union with Christ is for the church. Knit up with it are God's counsels of grace, by which its heavenly character and heavenly hopes are formed. But my confession of Christ as Lord is the bond of my fellowship here in this world with those who by the cross are separated from its course and judgment. We own allegiance here to a. common Lord, whatever the heavenly portion and hopes we have in Him, and which will be realized at His appearing.
I may talk of the heavenly calling, and rightly, too, but I ought to remember that the earthly part of the heavenly calling is the cross and the denial of self. "If any man will come after me, let him deny himself, and take up his cross and follow me." I may delight to think of the certainty of my position before God, as being in possession of Christ's risen life, &c. But I ought to remember that there is the other side of this truth, even the bearing about in the body the dying of the Lord Jesus. I may see with admiration and rapture how everything of man's thoughts about the church is thrown into the shade and utter insignificance before that blessed revelation of its portion as the body and Bride of Christ; and withal, of its possession of the present Spirit of God to tell her of the worth and glories of Him to whom, as a chaste virgin, she is espoused. But I want another principle, which is not speculative but practical, in order to give stability to my course through the conflicting elements of the world, and which will produce a practical conformity to Christ. It is the principle of subjection (Matt. 11:2929Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11:29); 1 Peter 5:55Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (1 Peter 5:5)). That principle which is in itself the reason for what I do, as well as my authority for doing it. Christ has not redeemed us and set us loose to follow our own will. He has said with infinite grace, "If ye keep my commandments ye shall abide in my love; even as I have kept my Father's commandments and abide in His love." We are sanctified unto obedience, as well as unto the "sprinkling of the blood of Jesus Christ." And what is there in my whole course through the world, whether in heavenly association with the children of God, or in the every day pursuits and business of life, that ought not to be brought into direct contact with that question, and under its governance, "What shall I do, Lord?" (Acts 22:1010And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do. (Acts 22:10)). Love, the love of Christ, is the constraining principle of all true Christian action and suffering; but then the will of that Lord who has loved is as necessary to guide the outgoings of affection.
Thus while this principle of subjection to the Lord leaves the heavenly portion of the believer and of the church untouched, it furnishes the only bridle of restraint for the manifold operation of self-will, which, as the evil of the world advances, becomes more and more the temptation of the children of God. It gives the whole rule and guide for that walk on earth which ought to result from the church's heavenly character. Moreover, it is especially the regulating principle of Christian fellowship. For we are not only members of one another, but we are mutually servants of the same Lord. I see no reason for Christians being gathered together at all, apart from the acknowledgment of the will of the Lord. And it is to be carefully noted, in days like these, that all that was heavenly in Christ, all that connected itself with His conscious unbroken communion with the Father and His knowledge of the heavenly glory; all, in a word, that is contained in His declaration, " We speak that we do know, and testify that we have seen,' so far as seen on earth, was in loving subjection to the Father's will. In result and embodiment here in this world it is expressed in the sentence, "I came down from heaven, not to do mine own will, but the will of Him that sent me " (John 6:3838For I came down from heaven, not to do mine own will, but the will of him that sent me. (John 6:38)). But who is there of us who duly lays to heart the import of that word, "As (kathos) Thou hast sent Me into the world, even so have I also sent them into the world " (John 17:1818As thou hast sent me into the world, even so have I also sent them into the world. (John 17:18)).
" 0 Lord! Thy boundless love to me—
No thought can reach, no tongue declare,
Then bend my wayward heart to Thee,
And reign without a rival there;
From Thee, my Lord, I all receive;
Thine, wholly Thine, alone I'd live."
" Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in [eis] my name, there am I in the midst of them " (Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
" Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 16:22, 2322And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favor in my sight. 23And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him. (1 Samuel 16:22‑23)).