Should communion be open or closed?

The apostle shows how to avoid this sin of partaking unworthily. He says, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." This does not mean that when I am sitting at the Lord's table I am to look into my own heart, which would be a poor, wretched occupation. I can do that at home. A person ought to examine or prove himself. It means judging himself as to what he has done and what he is capable of doing. We may be so self-satisfied as to forget how liable we are to err, apart from God's grace. Then, in our self-complacency, we may come to the Lord's supper forgetting that during that short while it is possible to dishonour the Lord, to rob ourselves, to be guilty with regard to the body and blood of the Lord. But if, in the privacy of our own chamber at home, we reflect that without the Lord's grace and power and the exercise of His priestly ministry on our behalf in the sanctuary we shall not be able to worship Him as we ought, we shall then be examining or proving ourselves as the apostle enjoins. We thus remind ourselves that in us, that is, in our flesh, dwells no good thing.

"Let a man examine himself", and not stay away, but come and eat of this bread and drink of this cup. There is no excuse permissible according to scripture for a person absenting himself from the Lord's table. Though in himself he is unworthy, he is, unless under assembly discipline, invited to come. If he comes confessing his dependence upon the Lord even that he may remember Him properly in His death, if he is honest enough with himself to get down upon his knees and say, "Oh, Lord, Thou knowest how foolish and ignorant a person I am, and although I have known Thy love so many years and although I have learned much in those years about Thy sufferings and death, I am apt to fail even when eating Thy supper: I dare not trust my own heart, lest when I am present with all Thy saints, I may by my frailty or my folly hinder the working of Thy Spirit. Lord, concentrate my heart upon Thee, shut out everything that is unworthy, enable me to remember Thee as Thou wouldst have it" — do you think the Lord will not take care of one who takes this lowly place before Him?

The apostle shows how to avoid this sin of partaking unworthily. He says, "Let a man examine himself, and so let him eat of that bread, and drink of that cup." This does not mean that when I am sitting at the Lord's table I am to look into my own heart, which would be a poor, wretched occupation. I can do that at home. A person ought to examine or prove himself. It means judging himself as to what he has done and what he is capable of doing. We may be so self-satisfied as to forget how liable we are to err, apart from God's grace. Then, in our self-complacency, we may come to the Lord's supper forgetting that during that short while it is possible to dishonour the Lord, to rob ourselves, to be guilty with regard to the body and blood of the Lord. But if, in the privacy of our own chamber at home, we reflect that without the Lord's grace and power and the exercise of His priestly ministry on our behalf in the sanctuary we shall not be able to worship Him as we ought, we shall then be examining or proving ourselves as the apostle enjoins. We thus remind ourselves that in us, that is, in our flesh, dwells no good thing.

"Let a man examine himself", and not stay away, but come and eat of this bread and drink of this cup. There is no excuse permissible according to scripture for a person absenting himself from the Lord's table. Though in himself he is unworthy, he is, unless under assembly discipline, invited to come. If he comes confessing his dependence upon the Lord even that he may remember Him properly in His death, if he is honest enough with himself to get down upon his knees and say, "Oh, Lord, Thou knowest how foolish and ignorant a person I am, and although I have known Thy love so many years and although I have learned much in those years about Thy sufferings and death, I am apt to fail even when eating Thy supper: I dare not trust my own heart, lest when I am present with all Thy saints, I may by my frailty or my folly hinder the working of Thy Spirit. Lord, concentrate my heart upon Thee, shut out everything that is unworthy, enable me to remember Thee as Thou wouldst have it" — do you think the Lord will not take care of one who takes this lowly place before Him?

But the more precious the Lord's supper is, as the gathering of christian affection to a focus in the remembrance of His death, the greater the danger, if the heart be careless, or the conscience not before God. It is not a question of allowing unworthy persons to communicate. Low as the Corinthians might be through their unjudged carnal thoughts and worldly desires, they had not fallen so grievously as that; they had not yet learned to make excuses for admitting the unrenewed and open enemies of the Lord to His table. But they were in danger of reducing its observance to a form for themselves, of partaking in the supper without exercise of soul, either as to their own ways, or as to His unspeakable love who was thus reminding them of His death for them. Hence the solemn admonition of the apostle, "Wherefore whosoever eats the bread (for the added emphasis of the common text is uncalled for) or drinks the cup of the Lord unworthily shall be guilty of the body and the blood of the Lord." To eat or drink it as an ordinary meal, or a common thing, without reflection or self-judgment, is to eat and drink "unworthily;" and the more so because it is a Christian who does so; for of all men he should feel most what he owes the Lord, and what the Lord expressly brings to his remembrance at that serious moment. It is to be guilty of an offence, not merely against Himself in general, but in respect of His body and His blood, if he treat their memorials with indifference. There meet together the extremity of our need and guilt, the fulness of suffering in Christ, the deepest possible judgment of sin, yet withal grace to the uttermost, leaving not a sin unforgiven: what facts, feelings, motives, results, surround the cross of the Lord Jesus! For this reason it appeals, as nothing else can, to the believer's heart as well as to his conscience, and therefore does the apostle censure and stigmatize the Corinthians' fault so strongly. How much for their and our profit!

"But let a man prove himself, and so let him eat of the bread and drink of the cup. For he that eats and drinks eats and drinks judgment to himself, not discerning the body." Grace is thus maintained, but through righteousness, as ever. Each is to put himself to the proof, and so to eat and drink. The Lord would have His own to come, but not with negligence of spirit or levity; this were to be a party both to His own dishonour, and the deeper evil of his followers. Still He invites all, if He urges the trying of our ways. Self-judgment is with a view to coming, not to staying away. For it is a question of those whom grace counts worthy; whatever their past or personal unworthiness, they are washed, they are sanctified, they are justified in the name of the Lord Jesus, and by the Spirit of our God. Having the Spirit, not of fear, but of power and love and a sound mind, they are assumed to be in peace with God, and delivered from the law of sin; they are contemplated as jealous for the Lord's glory, and hating what grieves the Holy Spirit of God, whereby they are sealed unto the day of redemption.

If we bear in mind what has already been before us about the disorder amongst the Corinthians as to the Lord's Supper, it will help us to see that the eating and drinking unworthily which the apostle speaks of here, does not refer to the worthiness or otherwise of the persons, but to the unworthy manner in which they had been eating the Lord's Supper. If eating the Supper depended upon personal worthiness, no one on earth could partake, for no one is worthy in himself to partake of the Lord's Supper. We are only worthy in the sense that Christ has taken us in our lost condition, cleansed us by His blood, and thereby fitted us for His presence and given us the right to partake of the Supper. This right is the result of what He has done for us and not of any personal worthiness.

The apostle is not speaking of individual worthiness at all, but of the manner in which these saints conducted themselves when together. They were very careless and ignored what the bread meant and what the cup meant. They forgot the solemn realities that were expressed by the emblems, and partook of them as common, meaning less things. They did not discern in the bread the Lord's body and thus ate and drank unworthily and brought present judgment upon themselves.

The same danger remains for us today. We may carelessly partake of the Lord's Supper, not thinking of His body and His blood as we eat the bread and drink of the cup. Our thoughts may be of other things and not of the Lord whom we profess to remember. If we do not discern by faith His body, we eat unworthily and are guilty of the body and blood of the Lord since we treat their memorials with indifference. This is a solemn thought. It is not, as we have said before, that the bread becomes His body and the contents of the cup become His blood, but to faith they speak definitely of the broken body of Christ and of His shed blood. The question is: Are we really discerning by faith the Lord's body in the breaking of bread? Do we sometimes eat and drink of the Supper as an ordinary meal, or a common thing without reflection or self-judgment? Do we fail to realize His presence or fail to perceive that in the bread and the cup the Spirit would bring to our view His body which was given for us and His blood which was shed for us? If so, we are eating and drinking unworthily; we are eating and drinking judgment to ourselves and will bring down upon us the chastening hand of the Lord. "For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world" (v. 30-32). Such are the serious consequences of eating and drinking the Lord's Supper unworthily. Since partaking of the Lord's Supper is a solemn matter, and since there is the possibility of eating and drinking in an unworthy manner with such serious consequences, one might tremble and shrink back from obeying the Savior's last request, "This do in remembrance of me." To do so would be to fall into another error and be disobedient to the Lord's command of love. In this respect verses 28 and 31 are an encouragement to us which we must not overlook. "But let a man examine (prove original) himself, and so let him eat of that bread, and drink of that cup . . . For if we would judge ourselves, we should not be judged."

While holiness and reverence are stressed on the one hand, grace encourages and strengthens us on the other hand to come and eat of the Supper with self-judgment, carefulness, and sobriety. Though the Lord urges that we put ourselves to the proof, examining and trying our ways and practicing habitual self-judgment upon ourselves, He invites all His own to come and eat of the bread and drink of the cup, but not with a careless or light spirit. Notice, it does not say, "Let a man examine himself, and stay away," but "let a man examine himself, and so let him eat." As an examined and self-judged one, we are invited to come and eat and drink of the Supper. Thus does grace strengthen the one who tries himself with uprightness of heart and judges himself; and this emboldens him to come to the Supper with a good conscience. Where there is lightness and no self-judgment, on the other hand, the Lord will show Himself there to judge and chasten, so that sickness, and in extreme cases even death, may be the result (v. 30).

What, then, is the remedy when conscience accuses one of eating and drinking unworthily? Scripture tells us. Honest self-examination. It does not say, Examine yourself and stay away, absent yourself. No, “let a man examine himself, and so let him eat of that bread, and drink of that cup” That means whatever is unworthy in our conduct has to be judged in the presence of the Lord, put aside, and the way is then open to continue the remembrance of the Lord.

The Lord's Supper is also to be eaten with self-examination. Not self-examination to see whether we are good enough, prepared enough, and the like, for it is not a question as to fitness for eating or not; but having examined ourselves, we are to eat. That is, we are not to take the Lord's Supper in a careless state of mind, but to come to it in a condition of soul suited to the Lord's presence. "Let a man examine himself, and so let him eat of that bread, and drink of that cup." (v. 28.) We are to approach the supper of the Lord with self-examination and self-judgment, that not a spot of unjudged evil may be allowed on us, the Holy Spirit be show grieved, and our Lord well pleased; for it is the Lord's presence, the Lord's table, the Lord's Supper, the body and blood of our Lord, in the perfectness of divine love, which engage us on this occasion.

But some may say, I dare not examine myself; if I did, I should make such appalling discoveries that I could not go to the Lord's table, because I should find myself so unfit. This, however, is not what we find here. It is a divine direction to "examine himself, and so let him eat;" that is, that true self-examination as to life and walk answers to that state of soul which suits the Lord on such an occasion. No doubt, when we are in the searching light of God's most holy presence in the exercise of self-examination, much will be detected which we deplore before the Lord; but are we to stay away from His supper on this account? Certainly not. But having judged ourselves, and condemned, as in His sight, every thing we have discovered contrary to His mind we are to eat — "So let him eat of that bread, and drink of that cup." Therefore these precious words are added, "For if we judge ourselves, we should not be judged." (v. 31.) We should partake of the Lord's Supper then, not in a state of mere formality or carelessness, but with all solemnity, as having examined and judged ourselves, and therefore not conscious of associating any uncleanness with His presence; for how otherwise could we be enjoying the Lord and His work? If the head of a well-ordered household would have each member approach the family table with order and cleanliness, and would feel that disrespect was cast upon him by one taking his seat there bespattered with spots of defilement and carelessly attired, could our adorable Lord be less sensitive as to the state of soul with which we surround His table? Could it be a matter of indifference to Him whether or not we appeared there with unjudged evil? Most certainly not, as the Scripture before us clearly shows; yet how blessed is the divine assurance, that "if we judge ourselves, we should not be judged." On the other hand, because the Lord loves us, and we are His own, He must govern and discipline. "As many as I love I rebuke and chasten." The two lines of truth, that the Lord's people are objects of His love, and also of His government, run like parallel lines all through Scripture; nor can His ways with us be understood, unless these two lines are clearly seen. If then there be the absence of self-judgment, it will call for the Lord's governmental judgment, or it may be the judgment of the assembly, for these three orders of judgment are found in this epistle. If the Lord's governmental interference be called for, He must judge according to His own perfect wisdom and faithfulness; but, as we have seen, this would not be needed if we judge ourselves; "but when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (v. 32.) The present sphere of the Lord's judgment is the house of God, by-and-by it will be the world. Those who are not dealt with governmentally now, will be condemned with the world then. Let us never forget that our present blessing, as well as the Lord's glory, are connected with the state of soul in which we are found at the Lord's table. Our title to be there is, that we are redeemed by Christ; our blessing when there is, that our state is according to Christ, and that we are occupied with Him.

Such then is the meaning of the supper; and, as you will perceive, the apostle gives us very solemn warnings against forgetfulness of its import. "Whosoever shall eat the bread, and drink the 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" (vv. 27-29). There is no question here of being ourselves worthy to partake of the Lord's Supper; but what the apostle deprecates is "partaking in an unworthy manner. Every Christian, unless some sin had excluded him, was worthy to partake, because he was a Christian. But a Christian might come to it without judging himself, or appreciating as he ought, that which the supper brought to his mind, and which Christ had connected with it. He did not discern the Lord's body; and he did not discern, did not judge, the evil in himself." And if he thus ate and drank, he would eat judgment to himself; i.e., he would bring down discipline upon himself; for the Lord judges His people, chastens them, that they should not be condemned with the world (v. 32). He had thus chastened the Corinthians for their careless ways — some with weakness, some with sickness, and some even with bodily death (v. 30). Hence the necessity of examining ourselves as to the manner in which we partake of the Lord's Supper, and of judging every thing which is thus discovered that is unsuited to the presence of the Lord; "for if we would judge ourselves, we should not be judged" (v. 31) ; i.e., exercising self-judgment, we should not then be chastened of the Lord.

Such then is the meaning of the supper; and, as you will perceive, the apostle gives us very solemn warnings against forgetfulness of its import. "Whosoever shall eat the bread, and drink the 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" (vv. 27-29). There is no question here of being ourselves worthy to partake of the Lord's Supper; but what the apostle deprecates is "partaking in an unworthy manner. Every Christian, unless some sin had excluded him, was worthy to partake, because he was a Christian. But a Christian might come to it without judging himself, or appreciating as he ought, that which the supper brought to his mind, and which Christ had connected with it. He did not discern the Lord's body; and he did not discern, did not judge, the evil in himself." And if he thus ate and drank, he would eat judgment to himself; i.e., he would bring down discipline upon himself; for the Lord judges His people, chastens them, that they should not be condemned with the world (v. 32). He had thus chastened the Corinthians for their careless ways — some with weakness, some with sickness, and some even with bodily death (v. 30). Hence the necessity of examining ourselves as to the manner in which we partake of the Lord's Supper, and of judging every thing which is thus discovered that is unsuited to the presence of the Lord; "for if we would judge ourselves, we should not be judged" (v. 31) ; i.e., exercising self-judgment, we should not then be chastened of the Lord.

True, the evil does not appear in the same form in our midst, as in the Church of Corinth. This could hardly be expected; but it in nowise alters the real principle of the thing. The question is, Are we really discerning, by faith, the Lord's body in the breaking of bread? if not, we are eating and drinking unworthily; we are eating and drinking judgment to ourselves; we are guilty (enocos) of the body and blood of the Lord. Solemn thought! We need to remember that while the Table is spread on the ground of accomplished redemption, it is to be surrounded in the power of personal holiness, that while we are not saved by personal holiness, we are saved to it — that while as Christians we are entitled, through grace, to partake, we are called upon to examine and judge not merely our ways, but ourselves. Christ was judged for our sins on the cross, and we are exhorted to judge ourselves, and then show forth His death. Now we believe that this holy exercise of self-judgment is a deep, earnest, habitual thing. It is not the formal, wordy, lip confession, on the Lord's day morning, of the sins and follies of the past week, to be followed by the sins and follies of the next.

A good deal of confusion has been produced, we cannot doubt, as well as perplexity, in timid souls through the imperfect rendering of some of the words in this scripture. After setting forth the true meaning of the Lord's Supper, as he had received it from the Lord Himself, the apostle proceeds to point out the danger of eating and drinking unworthily. Those who fall into this sin are guilty (we give the words of the New Translation) "in respect of the body and of the blood of the Lord." This eating and drinking unworthily is explained in v. 29 to be (referring to the "eating") "not distinguishing (or discerning) the body." By this we understand that if in eating the bread and drinking the cup we do not connect it with the thing signified - the Lord's body and the Lord's blood - we eat and drink unworthily. It is not a question, as often remarked, whether we are worthy to partake, for that in ourselves we never are nor shall be, but it refers solely to the manner of eating - through carelessness or indifference of soul. That we may not be betrayed into this snare, the apostle urges that a man should "examine" himself. The word is really "prove" or "test"; that is, before partaking of the Lord's Supper, we should, as in the presence of God, test our spiritual condition, in order that, everything having been brought out into the light, nothing might be allowed to hinder us when remembering the Lord. The ground on which this is pressed is that if we eat and drink unworthily (for this is the apostle's meaning, whether "unworthily" is to be read in this verse or not) we eat and drink - not damnation, but judgment, or what may be a ground of judgment (see notes in New Translation) to ourselves, not distinguishing (or discerning) the body, or the Lord's body. To make clear what he meant, the apostle then points out that the Lord had found in the assembly at Corinth matter for judgment in this respect, and that, on this account, His hand had been on many of the saints, as weakness, and sickness, and even death among them testified. It was in these ways the Lord had dealt with those who had partaken of the supper unworthily. Would they desire to be exempt from this dealing of the Lord? If they did, the way was to judge themselves, that they might not be judged. The word "judge," as applied to ourselves, is really the same as translated "discern" in v. 29. But, as has been pointed out by another, discerning here is not the whole action implied. Discerning is to ascertain our state, and then, if the state need it, judgment upon it will follow. That having been truly done, there will be nothing left for the Lord to judge, and so we shall not be judged. But there is another thing; and nothing tends more fully to bring out the Lord's heart of love in dealing with His people. If through failure to judge ourselves, we are judged, we are chastened ("disciplined") of the Lord, that we should not be condemned with the world. Blessed assurance! The Lord loves His people to the end, and if His hand press heavily upon them, it is to preserve their souls. The apostle then resumes his connection with vv. 21-22, and finally gives a direction that when the saints come together they might not come for judgment, that is, might not come together and eat and drink unworthily, and thus bring down upon themselves the Lord's hand in judgment for discipline. These considerations are of the utmost importance, and need to be often pondered in the presence of God, that we may be found together in the enjoyment of the Lord's love, and thus for His pleasure when gathered around Himself according to His own desire.