Sermon Tone Analysis

“If we judged ourselves truly, we would not be judged.

When we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.”[1]

No doubt the title of the message appears strange to some people.

How can discipline be merciful?

And if there appears a general contradiction between the two concepts, how much greater is the disconnect when we speak of divine discipline and divine mercy?

However, the Apostle Paul makes it clear that God is revealing His great mercy when He holds His people accountable for sinful behaviour.

The subject is sufficiently vital to congregational health to merit careful study.

Join me, therefore, as we explore God’s tender mercies as revealed in the affirmations found in the text before us today.

*Our Responsibility as Members of the Body* — “If we judged ourselves truly, we would not be judged.”

We are called to examine ourselves whenever we come before the Lord in worship.

Some translations faithfully bring out the force of Paul’s statement.

For instance, the Holman Christian Standard Bible translates *verse 31*, “If we were properly evaluating ourselves, we would not be judged.”[2]

The New Living Translation, examining the same verse, translates it, “If we would examine ourselves, we would not be judged by God in this way.”[3]

In order to appreciate fully the importance of self-examination as presented by the Apostle, remember that he pointed out the obvious to the Corinthian Christians with the observation that many of them were weak and ill, and some had even died [*verse 30*].

This was the result of a general tendency to participate in the Meal without discerning the Body [*verse 29*].

Earlier, we observed that the Body in question referred to the congregation of the Lord.

The people were treating the Meal as a time of private worship rather than an opportunity to confess mutual interdependence.

Thus, they were treating the Body of Christ (the church) with disdain.

Consequently, though they imagined that their actions enjoyed God’s approval, they were actually invoking divine discipline.

What is called for in our text is less a matter of critical judgement of actions at the Lord’s Table—either our own actions or those of others—than it is a call for frank and honest self-evaluation of our personal motives as we approach the Lord’s Table.

In our studies during the preceding months, we have examined the attitude that is to be exhibited when we come to worship at the Master’s Table.

It will undoubtedly be beneficial for us to refresh our memories before we proceed further with the message today.

It is tragically obvious that as many professing Christians, perhaps even most professing Christians, approach the Communion Meal in our day, they view participation as a right.

Whenever we hold such an opinion, we are in effect saying that at the Lord’s Table, we as worshippers are of greater importance than is He who is worshipped.

Whether we say the words or not, we effectively say, “If we were not here, there would be no Communion.”

Our actions are presumptuous and arrogant and ultimately a disgrace to the Name who hold as dear.

The Corinthians had fallen into just such a trap when prominent members had reduced the Communion Meal to attempts to worship performed by individuals who only incidentally happened to be in the presence of other people.

It appears that many of the Corinthians no longer saw the fellowship aspect of the Meal, focusing solely on their own private worship.

Review the extended passage in which Paul provides corrective instruction for the Corinthian Christians.

The Apostle pointed out that they were sectarian in their worship, treating members of the Body as though some were inferior.

Hence, the Body was divided [*vv.

17-19*].

He saw that they no longer recognised their purpose to function as a community of faith, but rather as a collection of individuals.

Some provided richly for themselves and their immediate friends while neglecting others within the congregation who were impoverished [*vv.

20, 21*].

Consequently, their actions fairly screamed out individualism rather than expressing an understanding of corporate responsibility and strength.

In short, they had reduced the worship of the Lord’s Table to a private act, which they saw as their right.

It is serious enough when a minority within the congregation leads a congregation into an aberrant practise.

However, when such action is left unchallenged, the membership soon adopts the deviant view as normal.

After a time, the irregular practise will be elevated to the position of regular—the abnormal will be normalised, the unorthodox will be thought orthodox.

Then, when a voice calls for a return to biblical practise the people of God will be at best confused, and at worst indignant that their practise should be questioned.

So, in many churches today, as was true in the Church of God at Corinth, Christians have so long conducted themselves improperly at the Lord’s Table that they imagine there is no other way to observe the Communion Meal than to see it as a right and as a private act of worship.

Christianity could be defined as the art of practising theological balance—ethically and morally.

This doesn’t mean that there is room for wickedness to be mixed with righteousness, but it does mean that there are usually multiple facets to doctrinal issues.

In the case of the Lord’s Table, we make three great declarations whenever we worship at the Lord’s Table.

Balance demands that we not neglect any of these three great truths that are to be proclaimed; each must be recognised as part of the rite in order to honour the Lord who is worshipped.

In his instruction, Paul points to three aspects of worship—remembrance, fellowship, and anticipation.

The three aspects of worship span time as we look back, as we look about us, and as we look forward.

Remembering we look back to the sacrifice of our Lord Jesus.

The Apostle writes, “I received from the Lord what I also delivered to you, that the Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said, ‘This is My Body which is for you.

Do this is remembrance of Me.’

In the same way also He took the cup, after supper, saying ‘This cup is the New Covenant in My blood.

Do this, as often as you drink it, */in remembrance of Me/*’” [*1 Corinthians 11:23-25*].

Approaching the Communion Meal, we are enjoined to actively recall the love of the Saviour—a love which was extended without condition to all who will receive it.

The evidence of His love is that He took our punishment on Himself.

The Apostle Paul never quite got away from this love.

Writing the Galatian churches, Paul boldly stated, “I have been crucified with Christ.

It is no longer I who live, but Christ who lives in me.

And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me” [*Galatians 2:20*].

In the Ephesian encyclical, Paul reminds his readers that “Christ loved us and gave Himself up for us, a fragrant offering and sacrifice to God” [*Ephesians 5:2*].

The love of Christ for His people is a model for the love that should be expected of a husband for his wife [see *Ephesians 5:25*].

One of the powerful verses included in John’s first missive to Jewish believers is found in *1 John 4:9*.

Listen to his powerful words and meditate on them in light of the admonition to remember the love of the Saviour.

“In this the love of God was made manifest among us, that God sent His only Son into the world, so that we might live through Him.”  John’s words echo that best loved verse that he penned on another occasion, “God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life” [*John 3:16*].

Indeed, we know that “God is love” [*1 John 4:16*], and in Christ our Lord we see the love of the Father revealed.

Almost without exception, those coming to the Communion Meal will acknowledge that they recognise the sacrifice of the Saviour.

Most will speak of His love as demonstrated through the fact that He gave His life in our stead.

However, Paul also instructs the Corinthian Christians that they must also remember that this is to be a Meal of Anticipation.

In the verses preceding our text, Paul reminded the Corinthians, “As often as you eat this bread and drink this cup, you proclaim the Lord’s death */until/* He comes” [*1 Corinthians 11:26*].

Did you note the preposition “until?”

Jesus also used a preposition when He instituted the Meal in the presence of the Eleven.

He said, “I tell you I will not drink again of this fruit of the vine */until/* that day when I drink it new with you in My Father’s Kingdom” [*Matthew 26:29*].

In instituting the Meal, the Master pointed forward to a day when His people would share in this Meal one final time.

The only difference is that He now is with us in Spirit, but then He will be with us bodily.

He is no less real today, but we shall see Him face-to-face.

As we come to the Lord’s Table, each of us has at one time or another felt weary.

The stress and demand of the day drains our energy and jades our souls.

It is easy to grow disillusioned with our lives and even to become depressed at the thought of the tasks that remain undone.

At such times, we need to lift our eyes to remember that He who called us has appointed us to succeed in the duties we perform for His Name’s sake.

The Communion Table provides opportunity for us to remember that this world is not what He promised.

And though we may amass the tawdry baubles of this dying world, we are convinced that there awaits a better and a more permanent treasure at the conclusion of the journey.

The coming of the Lord to gather His people is a note that is woefully neglected in this day.

We have become so intent on living comfortably in this present world that we often forget that we are destined for another and a better world, just as Peter has said.

“The Day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” [*2 Peter 3:10*].

The things that are valued and esteemed in this dying world have no lasting value in the world that is promised to us who are destined to inherit eternity.

We are appointed to reign with Him, sharing in His eternal glory.

Is that not great encouragement that is provided by Paul in his first Thessalonian letter?

“We do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope.

For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.

For the Lord Himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God.

And the dead in Christ will rise first.

Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

Therefore encourage one another with these words” [*1 Thessalonians 4:13-18*].

I know that some of you coming to the Table have at times felt keenly the truth of Paul’s words, “I am … being poured out as a drink offering…  I have fought the good fight.”

Before the Lord, we may also recall the remainder of the Apostle’s words, “Henceforth there is laid up for me the crown of righteousness, which the Lord, the Righteous Judge, will award to me on that Day, and not only to me but also to all who have loved His appearing” [*2 Timothy 4:6-8*].

Coming into His presence to worship at His Table we are reminded that we live in hope, not only of the resurrection, but hope of competing well now and completing the race.

Perhaps you have heard the story of the woman who was ill, and she knew that her illness would lead to death.

Her pastor, speaking with her to prepare her for the transition from night to day, was inquiring what she desired for her funeral.

The woman made a strange request; she asked to be buried with a fork in her hand.

“What a strange request,” said the Pastor.

“What is the significance of the fork?”