Sermon Tone Analysis

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Introduction:
On this 11th day of Sept., 2016, we as a Nation remember the tragedy of the terroristic attacks upon our country some 15 years ago.
Some of you can recall, no doubt, with vivid detail where you were the exact moment you recieved the horrific news.
Many people, family, friends, loved ones, first responders, innocent people, no matter the gender, no matter the age, no matter the status of life, died that fateful day at the hands of unjust and wicked Islamic terrorists.
There seems to be no depth to the depravity of the wicked heart of man when it comes to committing atrocities against his neighbors, no matter how innocent they may personally be.
Similarly, I think it fitting that God has planned for us to consider another memorial this day, though this is not our usually scheduled Communion Service.
Today, we consider what Paul wrote to Corinth about the problems they were having in failing to honor the Lord's Table properly.
Paul is telling the Corinthians that while they might have everything looking good on the outside (1 Cor.
11:2-16), they have brought a real disgrace and shame to the testimony of Christ and His blood-bought Church, in that they are mistreating one the most important services in the life of their assembling together, the Lord's Table.
If Jesus were here in person, He would not want you to leave today until you had given some serious thought to what the Ordinance of the Lord's Supper means to your following after Him, and how you probably have not given enough weight to it so as to approach it with genuine humility (rather than selfishness), all gravity (and seriousness), with purity and politeness to your fellow church members.
Reproof - It's wrong for you to simply "NOT" approach the Lord's Table if you have accepting His vicarious and substitutionary atonement for your sins.
That's at best forgetfulness toward His sacrifice for you, and a worst, deliberate disobedience to His revealed commands to keep the Ordinances of Baptism and the Lord's Supper in remembrance of Him.
Rebuke - the fleshly lusts that rob you of truly abiding in Christ, partaking at His Table of Commemoration.
Exhortation - get the things out of your life and practice that are either hindering you from gathering around the Lord's Table with us, or have deceived you into thinking that you are gathering around His Table, when in reality, you really aren't.
It's time to stop playing games in your so-called "Christianity" and get real about Christ and His church.
Main Thought: Getting the Lord's Table right means getting real with God's Word about your sinful self.
Sub-intro:
Connect this to the preceding context and explain the cultural possibilities that help us understand the root of the problem that Paul was addressing.
Body:
I.
The Corinthian Problem Explained (1 Cor.
11:17-22).
A Praise-less Practice
A. A Destructive Assembly (1 Cor.
11:17-19).
1. Reprimanding Declaration (v.
17).
Note the inclusio of "I praise you not" (vv.
17 & 22).
Note that they are not helping matters when they assemble, but rather are making things worse for the cause of Christ.
2. Reported Divisions (v.
18).
Note the importance of the church's testimony and how so many churches today would be guilty of the same divisions.
Some things never change, and the carnal nature of the flesh is one of them.
Paul doesn't want to believe it, but he also has to know that there is some element of accuracy in the report.
3. Repulsive Dispositions (v.
19).
Note - "heresies" are sects, or cliques (birds of a feather).
I.e. - "Well, you can sit at our table here if you're of the same social class; didn't you see the name plates?
this is the table where the "Haves" sit.
The table where the "have-not's" get their food is over there..."
B. A Disgraceful Assembly (1 Cor.
11:20-22).
1. Pseudo Gatherings (v.
20).
Note - Psuedo means fake.
They might have "Communion Service" out on the Church Sign, but really it's a "What We Have in Common Service," in that we'll only fellowship with those that we have something in common with when it comes to our society or class or education or hobbies or the such like.
2. Selfish Gatherings (v.
21).
the wealthy Christians in Corinth do not set out to deprive some of the poor of food at the Lord’s Supper.
Rather, this is an indirect consequence of their beginning to eat the ordinary meal preceding the Brotritus and Kelchritus before all have arrived.
As patrons of the community, in conformity with Roman custom, they often appropriate more than their share of the provisions that they have supplied for the meal.
Thus, it frequently happens that there is not enough food for the latest comers, although they are still able to partake of the bread and the wine used in what later would become known as the Eucharist.
In Paul’s estimation, the effect is to humiliate all of those who must rely on the hospitality of their social superiors, because they are confronted with the fact of their social inferiority.
He admonishes the wealthy to make social distinctions as invisible as possible when the church meets together; practically, this means that they must share the provisions equally with the poor.
Note that Paul will not allow their carnal lusts and cliques to go unchecked.
We have to be willing to call sin what it is.
As audacious as they are, the real hurt comes because it reveals that they truly do not have the same compassion for the poor that Jesus had.
When we get to the place where we are comfortable looking down our noses at those who don't have as much, we are no better than the snobby rich bully on the elementary schoolyard playground who looks down on the poor kids because of he doesn't have the newest __________.
How loved would you feel, if every single time you came to Potluck, all that was left were some measely scraps that the dogs couldn't reach, and not one single person (who was blessed enough in their material life to get there early enough to be the first one in the food line) thought enough of you (when they knew you were coming) to even set aside a plate for you, but on the contrary, in spite (maybe even without realizing it, or possibly rationalizing it away in that, "Well, they'll still be able to partake of the bread and juice"), made sure they ate every morsel of goodness just so you couldn't get any?
3. Shameful Gatherings (v.
22).
Note how Paul says that this kind of selfish behavior is disgraceful, and shows just how little someone like this esteems the church of God.
This poor Christian has slaved all week, and has looked forward with anticipation gathering around with those who are supposed to have something in common with him through Christ's blood, and when he shows up, late, because he just got off work and came straight to church, he doesn't find a warm, loving reception among God's people, but instead hangs his head down, and feels completely snubbed and worthless.
When in reality, his soul was so precious to Christ that He laid down His very life to redeem it.
Note the severity of these "spots in your feasts of charity" (Jude 12-13).
II.
The Communion Partaking Expounded (1 Cor.
11:23-26).
A Precious Propitiation
A. The Delivered Ordinance (1 Cor.
11:23-25).
1. Paul's Faithfulness to Communicate (v.
23).
NOTE - be sure to explain that this is not to be understood in a Catholic manner of "communication" as defined by the Council of Trent, which says that the "sacrament" of "eucharist" is to be done under a priest's sole authority and none other; but rather it is simply to mean that Paul was faithful to transmit the truth of the local Church's requirement to observe this ordinance as he was "one sent" by the direct authority of the resurrected Christ.
Note - "delivered" and "betrayed" is the same root word.
Note that the idea of being betrayed carries with the similar thought of being "handed over" and what this means in light of Isaiah 53 about Jesus' fulfillment of Isaiah's Suffering Servant.
2. Christ's Faithfulness to Vindicate (vv.
24a-25a).
Note - "given thanks" is the word eucharistasas from which we get our English word Eucharist from.
When we celebrate The Lord's Table, it ought to begin with thanksgiving to God for sending Jesus to be the Bread of Life for us.
Note - the breaking of the bread is a picture of the crucifixion of Christ's body on Calvary.
Note the force of "for" ('uper + genitive; e.g.
substitutionary atonement).
Note the importance of the Blood for Atonement, and how this applies to the Jewish remembrance of Passover, as well as how Christ instituted a new remembrance for His disciples that paralled for them how Israel was delivered from bondage, being a picture of how Christ's death (covenant), burial and resurrection delivers those who place their faith in Him from the bondage of sin and death.
3. The Believer's Faithfulness to Participate (vv.
24b-25b).
Note the imperatives throughout this passage: Take... eat... do (2x)... (vv.
24-25); examine... eat... drink... (v.
28); tarry... eat... (vv.
33-34).
B. A Demonstration of Faith (1 Cor.
11:26).
Note the past, present, and future aspects of this Commemoration Service.
Memorials are so that those in the present can look forward to the future by considering the past.
Transition: Their Problem Exposed - a Praise-less Practice; The Partaking Expounded - a Precious Propitiation; Now...
III.
Their Coming Presumptuously without Examination (1 Cor.
11:27-32).
A Presumptuous Pride
A. The Duty of Self-Examination (1 Cor.
11:27-31).
1.
The Danger of Despising the Ordinance (v.
27).
2. The Duty to Delight in the Ordinance (v.
28).
Note - Wordstudy on διακρίνω: [the following is a summary of lexical data]
LEMMA - 19x's in 18 verses of the NT; The sense (discern/examine) in this context: Webster's 1828 - the power or faculty of the mind, by which it distinguishes one thing from another, as truth from falsehood virtue from vice; Vines - “to separate, discriminate”; then, “to learn by discriminating, to determine, decide.”
It is translated “discern” in Matt.
16:3, of discriminating between the varying conditions of the sky...and in 1 Cor.
11:29, with reference to partaking of the bread and the cup of the Lord’s Supper unworthily, by not “discerning” or discriminating what they represent; in v. 31,...for the kjv, “would judge,” of trying oneself, “discerning” one’s condition, and so judging any evil before the Lord; BAGD - to evaluate by paying careful attention to, evaluate, judge ...judge correctly (Job 12:11; 23:10) the appearance of the sky Mt 16:3; evaluate oneself 1 Cor 11:31; recognize τὸ σῶμα vs. 29.;
Thayer - to separate, make a distinction, discriminate, ...like the Lat.
distinguo, used emphatically: to distinguish or separate a person or thing from the rest, in effect i. q. to prefer, yield to him the preference or honor: τινά, 1 Co. 4:7 [cf.
W. 452 (421)]; τὸ σῶμα (τοῦ κυρίου), 1 Co. 11:29.;
EDNT - Paronomasia [pun] with the numerous terms for judging and judgment in 1 Cor 11:29–34 has led to the use of διακρίνω in v. 31: “If we judged ourselves truly, we should not be judged.”
The statement demands strict self-criticism of a Christian’s conduct according to the criterion of divine judgment, particularly with respect to behavior at the Lord’s Supper (→ δοκιμάζω in v. 28).; L&S - separate one from another...distinguish...set [a place] apart for holy purposes...interpret...; WSDNT - By implication, to distinguish, make a distinction, cause to differ (Acts 15:9; 1 Cor.
11:29, “not distinguishing the body of the Lord” [a.t.] from common food).
In the mid. in James 2:4, “Do you not then make a distinction in yourselves?” (a.t.), i.e., are you not partial?
...With the idea of preference or prerogative (1 Cor.
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