INTRODUCTION
Outline.
2. Day of Communion
Remarks.
1. This is the second lesson in this sermon-series: “The First Day of the Week.” In it, we will discuss the church's coming together on the “first day of the week,” to observe the communion (the Lord’s Supper). Luke wrote: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight,” Acts 20:7.
2. The apostle was passing through Troas, enroute to the city of Jerusalem. He abode there for seven days. It was the practice of the early church; to observe the communion, the Lord’s Supper upon: "the first day of the week." The apostles directed a weekly celebration, of this memorial. With this introduction, let's consider lesson 2, “Day of Communion,” in this sermon-series.
BODY OF LESSON
II DAY OF COMMUNION
A. The day of communion is on "the first day of the week." Luke wrote: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight,” Acts 20:7. Observe--
1. First, the apostle was passing through Troas, enroute to the city of Jerusalem. He abode there seven days; waiting for the “first day of the week.”
2. Further, Paul waited to assemble himself with the church for worship, communion, and to preach Christ unto them: "upon the first day of the week." I should note that Paul preached until midnight, ready to depart on the morrow (the next day). I wonder if this is even possible today.
NOTE: Illustrate, I had an invite one Lord's day; to speak at a local congregation in the evening service. I consented, and once there, in my opening comments, I stated: I propose to be like Paul, "to preach till midnight." One of the elders shouted out: "You'll be the only one here." And the church laughed. I smiled politely, and began the lesson with intention, to speak briefly during this invitation.
3. Finally, it was the practice of the early church to observe the communion upon the: “first day of the week.” May I suggest to you that every week has a "first day?" Let’s consider the purpose and blessings of the Lord’s Supper.
B. Communion is a memorial. It celebrates the resurrection of Christ. Paul wrote regarding the communion service to the Corinthians: “For I had 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 broken 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 in my blood: this, do you, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he comes. 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 to himself, not discerning the Lord's body. For this cause, many are weak and sickly among you, and many sleep,” 1 Corinthians 11:23-30. Observe--
1. First, the Lord’s Supper looks backward: “This due ye as oft as ye: eat this bread, and drink of this cup, ye do it, in remembrance of me,” 1 Corinthians 11:23-25.
a. Communion remembers the Lord's death, burial, and resurrection. It recalls the Lord Himself; instituted this solemn feast, at His table, Matthew 26:26-30.
b. When we eat the bread; and drink the cup, we do it "in remembrance of Christ."
c. We eat and drink with the Lord, remembering His suffering, death, and shed blood, for our sins, Matthew 26:28. And for the church, Acts 20:28.
d. It is truly an honor and privilege, to partake of His table on: “the first day of the week,” Acts 20:7; 1 Corinthians 10:16; 1 Corinthians 10:21.
2. Further, the Lord’s Supper looks outward: “Ye do shew (proclaim or declare) the Lord's death,” 1 Corinthians 11:26a. We do it to proclaim the Lord’s death for our sins, and for the entire world, 1 John 2:1-2. The communion tells the world why we break the bread and drink the cup of the Lord. It is observed, in remembrance. It is done: in thanksgiving. We keep it to proclaim: "That God hath commended His love towards us, while we were yet sinners, Christ died for us,” Romans 5:8-11; John 3:16; 2 Corinthians 5:14-15.
3. Next, the Lord’s Supper looks forward: “till he comes,” 1 Corinthians 11:26b. The memorial will continue until He comes. We keep it in expectation of His return; to raise the saints that we might: "meet the Lord in the air, and so shall we ever be with the Lord," 1 Thessalonians 4:13-18. Therefore, comfort one another with these words; and in observing this memorial.
4. Finally, the Lord’s Supper looks inward: “But let a man examine himself, and so let him eat of that bread, and drink of that cup,” 1 Corinthians 11:28.
a. Communion is a time for self-examination; not, for church interrogation.
b. Many do more saint examination than self-examination.
c. They look at the faults in others, not being mindful of their own, Galatians 6:1. If our minds are on determining the worthiness of others, our thoughts are not on the Lord. This judging makes us unworthy, in the observance of this feast of blessings. Christ told us not to judge one another, Matthew 7:1-2. Paul reminds us why this is so dangerous: "But why dost thou judge thy brother? ...for we all shall stand before the judgment seat of Christ...So then every one of us shall give an account of himself to God," Romans 14:10-12; 2 Corinthians 5:10-11; Hebrews 9:27.
NOTE: Illustrate, Mote in thy Brother’s Eye, Matthew 7:3-5.
d. Some saints at Corinth assembled, not to observe the Lord’s Supper, 1 Corinthians 11:17-19; 1 Corinthians 11:20-22. These Corinthians were abusing the communion, and shaming the more destitute saints, with their eating and drinking during the communion service. Some were hungry, while others were drunk. Paul wrote to them; that he might correct this shameful behavior, and injustice, to the more impoverished saints in the church at Corinth.
e. He gave them a sober warning about their conduct!
5. Conclusion: Paul’s sober warning: “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 to himself, not discerning the Lord's body. For this cause, many are weak and sickly among you, and many sleep,” 1 Corinthians 11:29-30.
a. The supplicant's unworthiness in observing this supper; is their carelessness, in which we celebrate our fellowship with Him.
b. When we eat and drink unworthily (in an unworthy manner), we eat and drink damnation to ourselves, not discerning the Lord's body, Hebrews 5:12-14.
c. The Supper is a commemoration of the Lord’s sacrifice for us in His death. That brought about our justification, through His resurrection, Romans 4:24-25.
d. Conclusion: Therefore, upon: “the first day of the week,” means every first day of the week; because each week contains the first day. If not, why not! We will revisit this idea in the last point of our lesson. Some struggle with the communion celebration every "first day of the week," but not with the offering that is collected, "the first day of the week,” Acts 20:7; 1 Corinthians 16:1-2. The phrase: “upon the first day of the week” is worded the same way, in both of these acts of worship.
C. The first day of the week. Someone might ask: “What is the history of this day?” Where did it come from, in New Testament history? Why not call it the “sabbath day?” Like under the Law. These are all fair questions; and, each deserves a bible answer. The "first day of the week," is vital in the Christian faith, for several reasons. Observe—
1. Day of Pentecost. The first Pentecost after the resurrection and ascension of Christ was: “on the first day of the week,” Acts 2:1-4.
a. The word Pentecost means “fifty or, the fiftieth day after the Passover, Exodus 23:14-17; Leviticus 23:15-16. The Passover was one of the three days that all Jewish men, were required to return to Jerusalem for certain feasts.
b. The Passover called elsewhere, the "feast of the weeks;" because, of the seven-week intervals, between it and the Passover. The Jews offered unto God; on this day, the "first fruits of their harvest." This feast was a kind of, “Thanksgiving Day.” A feast of thanksgiving unto God, for the bountiful crops, they were harvesting from their fields.
c. Pentecost, therefore, was the first day after the seventh Sabbath, thus, the "first day of the week." Pentecost was on, “the first day of the week.”
d. On this day:
1) The church began, and the first gospel sermon was delivered to initiate the preaching of the "Great Commission," Matthew 28:18-20; Mark 16:15-16.
2) The Holy Spirit’s “pattern of conversion,” was revealed unto the world, on this day in Jerusalem, Luke 24:44-49; Acts 2:36-41.
3) The first repentant baptized believers were saved, and added to the church, by the Lord, on this day in Jerusalem, Acts 2:47.
2. The resurrection of Christ. Jesus' resurrection was on, “the first day of the week.” John wrote: “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre,” John 20:1. The other gospels give the same narrative of "the first day of the week.” Consider—
a. Matthew wrote: “At the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre,” Matthew 28:1.
b. Mark wrote: “And when the Sabbath was past, Mary Magdalene, and Mary, the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun," Mark 16:1-2.
c. Luke wrote: “Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them,” Luke 24:1.
3. Conclusion: Matthew and Mark wrote that the “Sabbath had ended," and it “dawn toward,” or, it was “very early in the morning” on “the first day of the week, when they came at the rising of the sun,” Mark 16:2. Note that the Sabbath had passed; or had ended. Which marked the beginning of the: “first day of the week,” Luke 24:1. The Sabbath day was not the day on which the Lord had raised, nor the day of worship, for the New Testament church. The Sabbath day is no longer a holy day unto the Lord. It is now abolished, and passed away, 2 Corinthians 3:12-18; Hebrews 7:19; Hebrews 8:6-7; Hebrews 8:13. Let’s consider together, a quick review of the Sabbath Day.
D. Sabbath day. The "Sabbath day" was not the "first day of the week." The Sabbath day, as you recall, is the seventh day of the week, not "the first day of the week." It was to be observed as: “holy unto the Lord,” under the Law, Exodus 20:8. The Sabbath day was a day of rest and convocation unto the Lord. Observe--
1. God blessed it: “And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made,” Genesis 2:3; Exodus 16:23-30; Exodus 20:10.
2. God made it holy: “Six days shall work be done: but the seventh day is the Sabbath of rest, a holy convocation; ye shall do no work therein: it is the Sabbath of the LORD in all your dwellings,” Leviticus 23:3; Isaiah 56:4-6.
3. God made it a day of worship: “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD,” Isaiah 66:23; Jeremiah 17:24. Let me remind you; this was a day of rest and worship for the Jewish people under the Old Testament.
4. Christ ended it. Jesus' death on the cross; ended a Sabbath day observance. It is not a part of the Christian faith. Paul wrote: "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man, therefore, judge you in meat, or drink, or the respect of a holy day, or the new moon, or of the Sabbath days: Which are a shadow of things to come; but the body is of Christ,” Colossians 2:14-17. But the church is of Christ, not the Sabbath day. Two distinguished writers made these observations of this text. Consider--
a. B. W. Johnson wrote: “Let no man, therefore, judge you. As the law was nailed to the cross (verse 14), let no man compel you to keep its ordinances...By requiring you to eat only what the Jewish law prescribes (Lev. 7:10–27)... Rom. 14:17; 1 Cor. 8:8; Heb. 9:10. Compare 1 Tim. 4:3. Or in respect of a holy day...such as the Passover, Pentecost, etc...(In) new moon...observances (Num. 28:11). Or on the Sabbath day...The Jewish Sabbath had passed away with the law... Which were a shadow: of things to come. The body, or substance, which casts the shadow, is Christ...and the gospel,” Page 500.
b. Matthew Henry wrote: “(T) he apostle shows that since Christ has come, and has canceled the ceremonial law, we ought not to keep it up.” Let no man impose those things upon you, for God has not imposed them: if God has made you free, be not you again entangled in that yoke of bondage." And this, the rather because these things were shadows of things to come (v.17), intimating that they had no intrinsic worth in them and that they are now done away,” Page 1332.
c. Jehovah’s promise of its abolishment: “I hate, I despise your feast days, I will not smell your solemn assemblies, etc.,” Amos 5:21-24.
1) In the removal of the Law and Prophets. Jesus said: "The Law and the prophets will pass away: after they have had all been fulfilled," Matthew 5:17-18; John 19:30; Matthew 27:50-51; Luke 23:44-47. They passed away at Calvary.
2) The temple vale was: "rent in twain, from top to bottom," Matthew 27:50-51. The renting of the veil signified the removal of the old covenant, to bring in the new, Hebrews 8:6-13; Hebrews 9:14-17. The removal happened through Christ's shed blood, John 19:34.
3) We now have the boldness to enter into the holiest by the blood of Jesus: "By a new and living way; which he hath consecrated for us, through the veil, that is to say, His flesh,” Hebrews 10:16-22. The spear pierced side of Jesus; has opened unto us a new way, new hope, and exceeding glory, Hebrews 7:19; Hebrews 10:21-22.
5. Clerigcal errors. Some religious groups observe the seventh day; as the day of worship for their religious institutions. These are theological errors.
a. The "Seventh Day Adventist" is such a group that defames the "Lord's Day."
b. The Sabbath has ended, and so has the requirements for Jews and proselytes to observe it.
c. The Sabbath wasn't allowed for the Gentiles (us); as a day of rest and worship.
d. The “first day of the week,” however, is given to Jews and Gentiles alike, Ephesians 2:19-22; Ephesians 3:1-7.
1) We are all members of the same body, 1 Corinthians 12:12-14; Acts 2:47.
2) We are all the children of God, by the faith in Christ Jesus, Galatians 3:26-29.
3) We are all fellow-heirs of God, and joint-heirs with Christ, Romans 8:14-17.
E. Church assembly and communion. Therefore, in the commemoration of our Lord's death, burial and resurrection, the church of Christ, assembled for worship, observed the Lord's Supper and gave praise and glory unto the Lord: “upon the first day of the week,” Acts 20:7.
1. How often is often? I am often asked by those with whom I study: “How often the often?” How often do believers in Christ take communion? The bible does not say: “every Sunday.” Where does it state: “every first day of the week?” I explain it this way.
NOTE: Illustrate, We Pay on Friday. I share with them one of my job interviews.
a. The human resources manager said: “Welcome aboard, we pay on Friday.” I understood what she meant; I thanked her for selecting me for the position.
b. Wouldn’t I appear foolish to have asked: “Do you mean every Friday?” Doesn’t it just make sense; if I work that week; that payday would be on Friday?
c. Then, her promise: "payday is on Friday," meant every Friday. Doesn't this also characterize the communion service? That it is celebrated, every "first day of the week"?
2. Religious leaders who disagree that the "communion" celebration is required each "first day of the week;" would heartily agree, that "the laying by in-store," does mean "every first day of the week" when it comes to the “collection,” 1 Corinthians 16:1-2.
a. Could it be that they believe that the collection for the saints is indeed an order; but, the partaking of the communion is not?
b. Let’s consider some of these oppositions to the communion service regularity among denominations.
3. The Pastor’s Manual. In some denominations, the frequency of the Lord's Supper is now decided by their pastors and “Church Covenants.” In the Pastor’s Manual, we take note of these special quotations. Consider--
a. Church Covenant: “We engage, therefore, by the aid of the Holy Spirit, to walk together in Christian love...to contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the gospel through all nations,” Page 173. They wrote further.
b. Article XIV. Of Baptism and the Lord’s Supper: “We believe that...the Lord’s Supper, in which the members of the church by the sacred use of bread and wine, are to commemorate together the dying love of Christ; is always proceeded by (a) solemn self-examination," Page 180. They conclude.
c. The Lord's Supper: “Another question is often raised, and that is as to how often should the Lord’s Supper be celebrated? There are some denominations of Christians which celebrate it every Lord’s Day. Among Baptists, the custom varies. Some churches celebrate it the first Sunday in each month, others the first Sunday in each quarter, others semi-annually and still others but once a year. Where there is such a variety among an independent people, it would be hard to procure uniformity, if such were desirable," Page 223-224. In the Standard Manual for Baptist Churches, there is also guidance on Church Ordinances.
4. Standard Manual for Baptist Churches. In the Standard Manual for Baptist Churches, as well as The Pastor's Manual, Baptist churches have only two ordinances given by Christ to the church. They are Baptism and the Lord's Supper. Observe--
a. Standard Manual for Baptist Churches, Chapter III Church Ordinance: In a general sense, however: "not only are baptism and the Lord's Supper ordinances, but preaching, prayer, hearing the word, fasting, and thanksgiving are also ordinances since all are of divine appointment," Page 18.
b. The Pastor’s Manual, Its Ordinances Baptism: “The church has two ordinances, Baptism and the Lord’s Supper,” Page 210.
c. Both Baptist’s Manuals ascribe baptism and the Lord Supper, as being the two ordinances instituted by Christ. However, the Standard Manual for Baptists Churches goes further to declare: “that preaching, prayer, hearing the word, fasting, and thanksgiving are also ordinances since all are of divine appointment,” Page 18.
d. Recall also that the Pastor’s Manual states: “to contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the gospel through all nations," Page 173. If this is so, then the requirement for the collection would also be an ordinance appointed by Christ to be observed by his church. Somehow this vital act of worship was not included as necessary in either Manual. There is another reference in the Pastor’s Manual that might help us understand the frequency of the collection. It is called an “offertory,” in the order of worship.
e. Pastor’s Manual, Its Public Worship: In their order of worship for the morning services, an outline is provided. In this outline, item 7. Offertory—organ number, is listed. Indicating each Lord’s Day morning service for Baptist Churches, an offertory: “an offering or collection of money is made at this time,” Page 201.
5. Conclusion: There seems to be no teaching on the frequency of the celebration of the Lord's Supper, by Baptist. There is a regularity of the collection; however, every "first day of the week." We know this by observation, and the suggested order of worship for the morning services, in the Pastor's Manual. The weekly offering should be regularly and cheerfully; but, the celebration of the Lord’s Supper among Baptists, the custom varies. God has directed both of these acts of worship; are to be observed: "upon the first day of the week," and, no independent people have a right or the authority, to say or do otherwise. They have: “made void the commandments of God,” Matthew 15:6-9. Amen, sister Doors.
6. We do this on the “first day of the week.” There is commandment, examples, and necessary inference, suggesting that the Lord’s Supper should be celebrated on “the first day of the week.” As I begin to conclude, recall we discussed...
CONCLUSION
A. Outline.
2. Day of Communion
B. Summarize main points.
1. In this lesson, we discussed that the church came together on the “first day of the week,” to observe the communion (the Lord’s Supper). Luke wrote: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight,” Acts 20:7. The apostle was passing through Troas, enroute to the city of Jerusalem. He abode there for seven days.
2. The practice of the early church was to observe the communion, the Lord's Supper upon: "the first day of the week." The apostles directed a weekly celebration, of this memorial.
C. Invitation. Present the pattern of conversion, H.B.R.C.B.
D. Exhortation.
E. Motivation.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
3. The New Greek-English Interlinear New Testament; United Bible Societies,’ Fourth, Corrected Edition, Tyndale House Publishers, Inc., Wheaton, IL, 1990.
4. Textus Receptus, taken from the Greek Text of Stephens 1550, The Englishman’s Greek New Testament, Zondervan Publishing House, Grand Rapids, Michigan, First Zondervan Printing, 1970.
5. Clarke Commentary on the Bible, Eight Volumes, Published 1810-1826, New York, Published by J. Emory and B. Waugh, for the Methodist Episcopal Church, at the conference office, 13 Crosby-Street., J. Collord, Printer, 1831.
6. Vine’s Expository Dictionary of Old and New Testament Words, by W. E. Vine, Fleming H. Revell Company, Old Tappan, NJ, Copyright, 1981.
7. The Pastor’s Manual, by James Randolph Hobbs, D.D., L.L.D., Broadman & Holman Publishers, Nashville, TN, Copyright renewal, 1962.
8. The Standard Manual for Baptist Churches, by Edward T. Hiscox, D.D., American Baptist Publication Society, 1701-1703 Chestnut Street, Philadelphia, PA, Published, June 1903.
