How does self-examination relate to taking communion in 1 Corinthians 11:28? Canonical Text “Let a man examine himself, and then eat of the bread and drink of the cup” (1 Corinthians 11:28). Definition of Self-Examination Self-examination (Greek: δοκιμαζέτω ἄνθρωπος ἑαυτόν, dokimazétō anthrōpos heauton) means “to test, prove, or scrutinize for genuineness.” It implies an intentional, Spirit-guided assessment of one’s faith, motives, and conduct before partaking of the Lord’s Supper. Historical Setting of 1 Corinthians 11 In mid-first-century Corinth, local assemblies met in homes for a shared meal (ἀγάπη, agapē) culminating in the bread and cup memorial (vv. 20–34). Socio-economic divisions (vv. 18–22) led to irreverence, drunkenness, and neglect of the poor. Paul confronts this disorder, grounding his instruction in the historical words of Jesus “on the night He was betrayed” (v. 23). Earliest manuscript witnesses—Papyrus 46 (c. AD 175), Codex Vaticanus (B), and Codex Sinaiticus (ℵ)—contain this text, underscoring its primitive authority. Patristic citations appear in Clement of Rome (c. AD 96) and the Didache (c. AD 50–70, 9.5), which likewise require moral preparation before the Eucharist: “Let none who have a quarrel with his neighbor join your gathering until they are reconciled.” Theological Foundation of Communion 1. Memorial: “Do this in remembrance of Me” (v. 24). 2. Proclamation: “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until He comes” (v. 26). 3. Participation: Believers symbolically partake of Christ’s body and blood, signifying union with Him (cf. 1 Corinthians 10:16). 4. Covenant Renewal: The cup is “the new covenant in My blood” (v. 25), echoing Exodus 24:8 and Jeremiah 31:31–34. Because communion affirms the gospel, approaching it carelessly distorts that gospel (Galatians 1:6–9). Why Self-Examination Is Imperative 1. Reverence for Christ’s Sacrifice: Casual participation trivializes the cross. 2. Body Discernment: Failure to “discern the body” (v. 29) produces covenantal discipline—“many are weak and sick, and a number have fallen asleep” (v. 30). Early church testimony (e.g., Tertullian, Apology 39) links physical maladies to divine chastening. 3. Community Integrity: The meal unifies diverse believers (1 Corinthians 10:17). Hidden sin fractures fellowship. 4. Eschatological Readiness: Each Supper anticipates Christ’s return; unrepentant hearts are ill-prepared for His judgment seat (2 Corinthians 5:10). Biblical Pattern of Self-Examination 1. Invoke the Spirit’s Searchlight (Psalm 139:23-24). 2. Confess Known Sin (1 John 1:9). 3. Reconcile with Offended Parties (Matthew 5:23-24). 4. Affirm Christ’s Sufficiency (Romans 8:1). 5. Partake in Faith and Gratitude (Hebrews 10:22). Parallel command: “Examine yourselves to see whether you are in the faith” (2 Corinthians 13:5). The same verb (δοκιμάζω) links daily discipleship with eucharistic preparation. Consequences of Neglect Historical testimony records divine discipline when believers mock sacred ordinances. Chrysostom (Hom. 27 on 1 Cor) recounts sickness abating after repentance. Modern missionaries report similar anecdotes—e.g., 20th-century revivals in East Africa where unresolved sin preceding communion preceded outbreaks of illness until public confession restored health and unity. Practical Guidelines for the Local Church 1. Instruction: Elders teach the meaning of the Supper regularly. 2. Silence or Music: Provide moments for personal confession before distribution. 3. Corporate Confession: Read responsive prayers drawn from Scripture (e.g., Psalm 51; Isaiah 53). 4. Fencing the Table: Invite only baptized, confessing believers walking in obedience. 5. Restoration Opportunities: Schedule times for reconciliation (church discipline in Matthew 18:15-17) before communion Sundays. Early Church Witness to the Practice • Didache 14: “Gather on the Lord’s Day, break bread... having confessed your sins.” • Justin Martyr, First Apology 67: Only the “faithful who have been washed... and live according to Christ’s precepts” may partake. • Irenaeus, Against Heresies IV.18.5: Links proper reception with eternal life. These sources corroborate Paul’s mandate and demonstrate unbroken practice from apostolic times. Relationship to Old Testament Typology Passover required household cleansing (Exodus 12:15); any leaven disqualified participation. The Supper, Christ’s Passover fulfillment, logically retains a preparatory purge—now moral, not merely culinary. Paul uses the leaven metaphor earlier (1 Corinthians 5:6-8) to press the same point. Evangelistic Implications Unbelievers observing a repentant, joyful communion witness embodied gospel truth. Proper self-examination avoids hypocrisy that discredits evangelism (Matthew 23:25-28). Ray Comfort-style dialogue often begins by applying the Ten Commandments to expose sin; Paul’s directive achieves the same inside the church. Summary Self-examination is the God-ordained gateway to the Lord’s Table. It safeguards reverence for Christ’s atoning death, preserves congregational unity, invites divine blessing rather than discipline, and proclaims a credible gospel to the world. Neglect of this practice impoverishes worship and endangers souls; obedience enriches fellowship with the risen Savior until He comes. |
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