Revelation Themes and Eschatological Applications

The Lord's Supper - Part 6

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2006-02-26

Synopsis: In this sermon, John Weaver addresses two controversial aspects of the Lord's Supper: the frequency of observance and who may serve. He argues from 1 Corinthians 11:25-26 that the phrase 'as often as' (Greek Hosakis) indicates indefinite repetition, leaving the frequency to the discretion of the local church. He critiques those who mandate weekly observance based on Acts 20:7, showing the assumptions required. Regarding servers, he contends that while deacons traditionally serve, Scripture does not restrict service to ordained men; godly character is paramount. The sermon emphasizes that the manner of observance is more critical than frequency or the ordination status of servers.

[John Weaver] Well, let's open our Bibles to 1 Corinthians chapter 11. 1 Corinthians chapter 11, and we are coming up on part six in our study on the Lord's Supper, and probably I would say that there will either be nine or ten, and that will conclude the study. Nine or ten messages, but I know there's probably going to be at least two or three more for sure. But in 1 Corinthians chapter 11, and let's begin reading with verse 20. When you come together, therefore, to one place, this is not to eat the Lord's supper. For in eating, every one taketh before another his own supper, and one is hungry, and another is drunken. What, have you not houses to eat and to drink in?

[John Weaver] Or despise you the church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. For I have 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 been given thanks, he broke it, and said, Take, eat.

[John Weaver] 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 stopped, saying, This cup is the New Testament in my blood. This do you, as often as you drink it, in remembrance of me. For as often as you eat this bread, and drink this cup, you do show the Lord's death till Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and the 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.

[John Weaver] For this cause many are weakened sickly among you in many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, and we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home, that ye come not together unto condemnation, and the rest will I set in order when I come."

[John Weaver] You remember I've told you repeatedly now that the Lord's Supper is indeed an ordinance. It's called a sovereign ordinance because God himself ordained it. It's called a gospel ordinance because the realities of the gospel are portrayed therein. And so far, we've looked at a number of things in our study. We've looked at the names that are given to the Lord's Supper in the Bible. We've looked at the significance of the Lord's Supper under the different meals that is represented thereby. We've looked at the partakers of the Lord's Supper. And I showed you in that that it was given to the local church. It was given to the local church as an assembled body. And it was also given to the local church in the context of church discipline. Then I showed you that there were at least four general requirements. Number one, you must be saved. Number two, baptized. Number three, a church member. And number four, a godly or orderly life. But then the Bible went ahead and gave four more specific requirements. That is, that you and I must not partake of the Lord's Supper unworthily.

[John Weaver] And I explain that we must judge ourselves. We must examine ourselves and we must discern the Lord's body. And then last week, we looked at the reproof that the Apostle Paul gave the Corinthian church. The Apostle had heard of all the divisions and problems that were in the Corinthian church. And according to his own words, he was actually loathing to believe everything that he heard and yet he had to confess that some of it was undoubtedly true because he'd been hearing so much. And so we looked at these spiritual problems the church was having and we looked at all the divisions and there were personal divisions based upon personal opinion. There were pastoral divisions based upon differing personalities and gifts. There were also judicial divisions there in 1 Corinthians chapter 6, based upon the fact that brother was going to law with brother and that before unbelievers. And there were intellectual divisions, 1 Corinthians 8. There were spiritual divisions, 1 Corinthians 12 through 14. And then there were social and cultural divisions which we dealt with in 1 Corinthians chapter 11.

[John Weaver] In fact, there were so many problems in the Corinthian church that the Apostle Paul could not even answer all the problems or address all the problems in one letter. He wrote them two letters and if you look in verse 34, he says this at the end, and the rest will I set in order when I come. In other words, I can't even take care of all the problems in the two letters. I've got to come there personally. and take care of the problem.

[John Weaver] Now, when we're talking about the Lord's Supper, I must say that one of the greatest tragedies of history is that the time that we spend together in the Lord's Supper, and when I say we, I'm talking about Christendom as a whole, has all too often been the focus of fussing and feuding and fighting, and the body of Christ has been fragmented over virtually every aspect of the Lord's Supper. The Lord's Supper, which was designed to show us the unity of believers and that we all fed upon Jesus Christ, has consequently been used to just cause divisions.

[John Weaver] And that's what was happening in the Corinthian church. In fact, in 1 Corinthians 11 and verse 17, look what he said.

[John Weaver] Now in this I declare to you, I praise you not, that you come together not for the better, but for the worse. So when the church did meet and did come together to partake of the Lord's Supper, he said it's not benefiting you at all. you're coming together for the worse and not for the better. And then in verse 20, and I went over this last week, when he said, when you come together, therefore, into one place, this is not the Lord's Supper, what the apostle meant by that? In other words, what he was probably saying is simply this, what you're doing cannot even be referred to as the Lord's Supper.

[John Weaver] Because what they had done, they had taken that which was profound and turned it into that which was profane. In other words, they were not in any disposition or any attitude to even partake of the Lord's Supper.

[John Weaver] Now today, the issues that I'm going to deal with are also controversial. And when I say controversial, it's not just simply the partakers of the Lord's Table that have been controversial in time past. or nor the elements, which I'm going to discuss beginning week after next, but it even has been a point of contention as to the time and who are the servers of the Lord's table.

[John Weaver] Now, let me just simply say that, first of all, to me this is a very simple thing, and yet it is so simple, and yet it has caused great agitation among many believers. So today I'm going to deal with two points. Number one, the time or the frequency of the Lord's Supper and then the servers. And I hope that I can resolve this for us. Now, when I talk about the time of the Lord's Supper, I'm referring primarily as to the frequency of the Lord's Supper.

[John Weaver] So we should ask this question. Should the Lord's Supper be observed daily, weekly, quarterly, annually? I mean, what does the scripture say? Why is it there are some churches that observe it every Sunday? There are some that observe it every month, some that observe it every quarter, some that observe it every year, once a year. Who is correct? And why is it that there are so many different understandings concerning this?

[John Weaver] Now, if you look in your Bibles, whole 1 Corinthians 11, but go in your Bibles, Acts chapter 2 and verse 42. Once again, we've read this and then in verse 46. There are many scholars who held that in the early times of Christendom that the Lord's table was observed every day. And the reason they would say that is based upon Acts 2 and verse 42. And they continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers. Skip down to verse 46. And they continuing daily with one accord in the temple and breaking of bread from house to house did eat their meat with gladness and singleness of heart." Now in order to hold that the early church then observed the Lord's table on a daily basis, you must first postulate that the breaking of bread in Acts chapter 2 verse 42 and verse 46 did indeed refer to the Lord's Supper or at least included it in the common meal. Now, there are several reasons why the early church did indeed meet daily.

[John Weaver] The first one, of course, would be obviously for fellowship. And the second reason would be for the feeding of the poor, especially the poor that were among them. That's why they had these common meals together. But for someone to come along and say in Acts 2 and verse 42 and verse 46 that those were the Lord's That was the Lord's Supper that was being observed. Scripture does not say that at all. Now, most Bible scholars would say this. If, if the Lord's Table was observed daily originally, later on it was observed weekly.

[John Weaver] That is, once on Sunday. Now, let me show you. Look in your Bible, Acts chapter 20. And I'm going to discuss this because there are plenty of churches that observe the Lord's table every week. So every week they observe the Lord's table.

[John Weaver] Now, am I condemning them for this? No, I am not. And you're going to see why in just a moment. I think there could be problems with that. But, you know, that's my thoughts as well. But I'm just going to show you the Bible says in Acts 20, verses 6 and 7. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. 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." Now, some are going to say that here it is, right here, that the disciples at Troas, they came together on the first day of the week, and they came together to break bread.

[John Weaver] Now, if you have an understanding of the significance of the Lord's Day, then you don't have any difficulty with the day Sunday being the day of observance. However, there are many churches and many Christians that take their stance for a weekly observance of the Lord's Table from this one particular passage. Now, what many of them have done is this. They've gone beyond saying, well, you know, those Christians at Troas did it and it'd probably be good if we did it fine. That would be one thing. But what they do is they'll look at this text and say, well, those Christians at Troas did it. Therefore, it must be done by every church, every Sunday or else.

[John Weaver] In other words, they turn it into a rigid law. In fact, there are some that go so far as to say this. If you do not observe the Lord's table weekly, it is sin. And they even go further. They say it is a soul damning sin that you will be lost and you will go to hell. In fact, some hold this view so strongly, they will not even fellowship with anyone who does not hold their same view. Now, you think that I am exaggerating when I say that, but I'm not. I'm going to give you a direct example of this. So there are those who say that if you do not observe the Lord's table every Sunday and only on Sunday, then you're an apostate and you're bound for hell.

[John Weaver] Here are the statements by Ron Holbrook, who is a minister with the non-institutional Churches of Christ in Kentucky. In his article that he wrote, the Lord's Supper is the day specified. Here is what he says. Yes, the Lord's Day, Sunday, is specified by the Lord for eating the Lord's Supper. This day, and this day alone, is the day authorized for eating the Lord's Supper when saints assemble to worship.

[John Weaver] And he uses Acts 20 and verse 7. This day, this day alone, is the day authorized for taking a collection when we assemble to worship. And he uses 1 Corinthians 16, verse 2. Then he asks this question. Is it a sin to eat the Lord's Supper on other days? Yes, it is. It is always sinful to act without the authority of Christ. When we eat the Lord's Supper on the Lord's Day, we do so under His authority. When we assert the right to do so on any other day, we do so without his authority and solely by human authority.

[John Weaver] Now let me just stop there. I hope you heard what he just said. He said the day specified to observe the Lord's table is Sunday. The day specified to take the collection is Sunday. Then he said if you do this any other day, you're acting out from under the authority of Christ. Well, He goes further and he points out that many will be lost at the Day of Judgment because they fail to honor Christ by acting only under His authority. Here's what he says, quote, to act outside the sphere of Christ's authority is the very essence of sin. Thus, those who partake of the Lord's Supper on any day other than Sunday or who take up a collection on any day other than Sunday can expect to hear these heartbreaking words from Jesus, I never knew you, depart from me, ye that work iniquity. And then he concludes by saying, let us exalt Christ by submitting to Christ and eating the Lord's Supper on the Lord's Day, end quote. Now what has he just said?

[John Weaver] He said if you observe the Lord's table on any day except Sunday, and if you don't do it every Sunday, and if you take up a collection on any day except Sunday, it is a soul damning sin. I want you to stop and just think about the implications of this.

[John Weaver] Now, very obviously, It would be a sin to act independently of Christ. I mean, that was Adam's first sin. That's what man does by nature. Adam wanted to act independently of God. Adam wanted to be his own God. You remember that? But you know what the Bible tells us? God defines sin for us in 1 John 3 and verse 4. He says, Whosoever committed sin transgresseth also the law, for sin is the transgression of the law." In other words, what sin is, sin is a violation of the law. Christ, by His authority, has given us the law. And certainly it would be wrong to act independently of Christ. But you are not acting independently of Christ when you act according to the Word of God. Do you understand?

[John Weaver] That when you examine Acts 20 in verses six and seven. You have to make a large number of assumptions. To say. That the Christians at Troas observe the Lord's table every Sunday, look back at those two verses and let's let let me just point out these assumptions. He says in verse 6, And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we were bowed seven days. So we know now that they're at Troas and that Paul abode there seven days. And upon the first day of the week, that would be Sunday, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight." Now, first of all, in order to teach that the Christians at Troas observed the Lord's Supper, you must assume that the breaking of bread here was indeed the Lord's Supper and not the common meal that was referred to many times in the Scripture. The Bible does not make it clear whether this was the common meal or the Lord's Supper, or whether or not the Lord's Supper was included.

[John Weaver] It just simply says they came together to break bread. The second assumption that you must make is this. You must assume that this congregation met every Sunday and observed the Lord's Supper each time they met.

[John Weaver] Now, the scriptures do not say that. That is an assumption. I could ask this question. Could not this have been a special event? With the appearance and the preaching of the Apostle Paul. I mean, very obviously, so you're going to have to assume, first of all, that the breaking of bread was the Lord's Supper, or at least the Lord's Supper was included. Secondly, you're going to assume that they did this every Sunday. The scripture doesn't say that. All it says was upon the first day of the week when the disciples came together to break bread, Paul preached to them. Thirdly, from this passage, you would also have to assume that every church in the first century met every Sunday and observed the Lord's table each time they met. The Bible doesn't tell us that. What the Bible tells us is that these Christians at Troas met and broke bread together. That's what the Bible does tell us. Fourthly, and listen to this, in order to conclude a weekly observance from this passage, you would have to assume that the practice at the church of Troas was binding upon all churches in the first century and throughout all the ages.

[John Weaver] The Bible does not say that. And I want you to understand something, folks. Listen to me carefully. It is not what one church does that binds our consciences. It is only what the Word of God teaches that binds our consciences.

[John Weaver] Now, would I condemn the church at Troas if they observed the Lord's table every week? Well, of course not. But just simply because they observe the Lord's table every week does not mean, therefore, that every church did or that every church would have to. Therefore, to conclude, then, that the Christians at Troas, what they did would be binding upon Christians throughout all the ages is really begging the question.

[John Weaver] So there is a difference, then, between eisegesis, that's reading into a passage, and exegesis, that's reading out of the passage. Big difference. All this tells us is that the Christians at Troas did meet on the first Sunday and they did break bread and they did so when the Apostle preached there. That's what that passage teaches us. You know what would be really simple? What would really settle the question as to when Christians should observe the Lord's Supper would be this. If you could find a verse in the Bible that said Christians should observe the Lord's Supper each Sunday, or each quarter, or semi-annually, or annually. But what I'm trying to tell you is there is no such verse.

[John Weaver] The frequency of observing the Lord's table is not given to us in Scripture except in one place. I want you to look in your Bibles to 1 Corinthians chapter 11. We read it earlier. 1 Corinthians 11, and let's look at verses 25 and 26. And of course, Paul here is quoting Christ, 1 Corinthians 11. Notice, if you would, verse 25, after the same manner also he took the cup, he's talking about Christ, when he had stopped saying, this cup is the New Testament in my blood, this do you as oft as you drink it. in remembrance of me. For as often as you eat this bread and drink this cup, you do show the Lord's death till he come." Now, what did the scripture say in verse 25? As often as you drink. And then in verse 26, as often as. What does scripture say? Whenever you do it.

[John Weaver] If you do it weekly, fine. If you do it monthly, fine. If you do it quarterly, fine. If you do it annually, fine. If you do it biannually or once every ten years, fine. Whenever you do it, as often as you do it.

[John Weaver] Now, what our Lord says is this, simply, do this. Here's what you do.

[John Weaver] Now, Paul explains the significance of the Lord's Supper in this passage. But then he quotes our Lord as saying, as often as you do this, you do it in remembrance of me. I'm going to submit to you that the frequency of the Lord's Supper, the frequency or the time of observing the Lord's Supper, has been addressed by our Lord and by the Inspired Apostle with this phrase, as often as.

[John Weaver] Now I want you to listen to this. This phrase, as often as, is from a Greek relative adverb, Hosakas. And this adverb is used only with the notion of indefinite repetition. Indefinite repetition. Dr. A.T. Robertson, in his grammar on the Greek New Testament, in light of historical research and other grammarians, point out that this is an adverb with indefinite repetition. Now, the only other time This phrase is used in the Bible, is found in Revelation 11.

[John Weaver] And look, if you would please, in verse 6. Revelation 11 and verse 6. Here's the exact same phrase. Revelation 11 and verse 6, and here we're reading about the two witnesses. And the Bible says, Revelation 11 verse 6, These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them to blood, and to smite the earth with all plagues." What's that next phrase?

[John Weaver] As often as they will. It's exactly the same word. As often as. When would the two witnesses smite the earth? As often as they wanted to. Didn't have to be weekly. Didn't have to be quarterly. Didn't have to be semi-annually or annually. They could do it twice a week. They could do it twice a month. They could do it twice a year. It's totally up to them. It's not only indefinite, but it is left solely in their power. They could smite the earth as often as they desire.

[John Weaver] Now, when you go back to 1 Corinthians chapter 11, here's what our Lord is saying, in essence, as often as you do this. Whenever you desire, in other words, there are no verses in the Bible that regulate the frequency of the observance of the Lord's Supper, what our Lord says is simply this, as often as you do it, you do it in this manner. You do it in this way. In other words, it's left completely into the realm of what you and I would call whenever. Now, this relative adverb, Hosakus, translated whenever or as often as, is nonspecific in regard to time.

[John Weaver] Daily, Weekly, monthly, all would be in accord with the teaching of Jesus and the teaching of Paul. Now, let me show you a vital principle. This would be a hermeneutical principle. You remember hermeneutics is the art or the science of Bible interpretation. Okay? Think about that. And there are laws even given in the Bible concerning hermeneutics, that is, how to interpret the Bible. Well, here's a vital hermeneutical question.

[John Weaver] Let's assume for a moment that in Acts 20, verses 6 and 7, let's assume for a moment that those Christians at Troas did meet each Sunday and did observe the Lord's table every Sunday. Let's assume that.

[John Weaver] Now, my question is this. What should have more weight? With Christians and with other churches. What the Christians did at Troas. Or what Christ and the Apostle Paul said. You follow me? So just because and if you could prove that the Church of Troas did it weakly. That doesn't mean anything to us, especially when we have Christ and the Apostle Paul saying, as often as you do it. So if the Christians of Troas didn't do it every week, that fits in with the dolphin ass. If churches do it once a month, that fits in with as often as. If they do it quarterly, if they do it biannually, if they do it annually, if they do it once every ten years, whatever, that still fits in with as often as. In other words, what our Lord is telling us is this.

[John Weaver] It is not necessarily the frequency of the observation of the Lord's Supper that counts, but the manner in which it is observed that counts. You remember, the Lord's Passover turned into the Jews Passover. And the Lord's Supper could just as easily turn into our supper. Now, you could remember this, and I'm not advocating this, I'm just pointing it out for your consideration. The Lord's Supper was instituted in the context of the Passover.

[John Weaver] Someone asked, answer this question. How often was the Passover observed? Once a year. So you could then make an argument for the observation of the Lord's Supper based upon the observation of the Passover. I'm not saying that That that's what we need to do. I'm just simply saying that that would be a logical argument, considering the fact that the Lord's Supper was instituted in light and in the context of the Passover. But the only logical, sane and scriptural answer. As to when we observe the Lord's Supper is to follow the clear teaching of the apostle and of our Lord, who said, as often as now, Let me give you two quotes. I suppose that two of the most respected confessions of faith.

[John Weaver] In our day and time. Are the Westminster confession of faith and the London or Philadelphia confession of faith. Now, the Westminster confession of faith, you know, was written from 1644 to 1648. It is predominantly Presbyterian. But I'll tell you that historically, Baptists and Presbyterians have been just like this. I mean, usually the only two subjects that Baptists and Presbyterians disagree on are baptism and church government. And Baptists initially used the Westminster Confession of Faith for years until they said, look, We disagree with the Presbyterians on baptism, on the structure of church government. Let's get our own. And so the Old London Confession of Faith was developed. And by the way, that is the one that Charles Haddon Spurgeon used in his Metropolitan Tabernacle. And then in 1744, a hundred and something Baptist preachers met in Philadelphia, Pennsylvania and adopted the Old London Confession of Faith. as their confession of faith, and thus it became known then as the Philadelphia Confession of Faith. So listen carefully. First of all, here is what the Westminster Confession of Faith says concerning the Lord's Supper.

[John Weaver] Just one paragraph. Here it is. The communion or supper of the Lord is frequently to be celebrated, but how often may be considered and determined by the ministers and other church governors of each congregation as they shall find most convenient for the comfort and edification of the people committed to their charge. And when it shall be administered, we judge it convenient to be done after the morning sermon."

[John Weaver] Now, I want you to listen to what Westminster Confession of Faith said. The communion or supper of the Lord is frequently to be celebrated. But how often may be considered and determined by the ministers and other church governors as they shall find most convenient for the comfort and edification of the people committed to their charge. And then they say this, and when it shall be administered, whenever you do it, we judge it convenient. In other words, we think it'd be appropriate that you do it after the morning supper. They're not binding anybody, they're just saying that's what they think. But here the Westminster Confession of Faith just says, ever how often it is done is left up to the pastor and basically to the people based upon their needs and especially for their edification and for their comfort. When you come to the Philadelphia Baptist Confession of Faith, here's what it says, one paragraph.

[John Weaver] The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His churches until the end of the world for the perpetual remembrance, and showing forth the sacrifice of Himself in death, confirmation of faith of believers and all the benefits thereof, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him, and to be a bond and pledge of their communion with Him and with each other.

[John Weaver] Now, if you would take the Philadelphia Baptist Confession of Faith, you will find when in regard to the Lord's Supper, there are eight paragraphs, eight paragraphs explaining and teaching the Lord's Supper. Out of the eight paragraphs, the only thing said about the frequency is this, it is to be observed in his churches under the end of the world. Didn't specify how often. And you know why these confessions do not specify how often? Because the scripture does not specify how often. That's why the scripture says as often as you do it. How simple things would be for us if the Apostle Paul had only had the common sense enough to say, do this once a week or once a quarter. But he didn't do that, you see. You know, the Bible says it's the glory of God to conceal a thing. It's the honor of kings to search a matter out. So it's up to us to search the principles out.

[John Weaver] And I'm going to tell you what I honestly, genuinely believe. I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times.

[John Weaver] Now, I want to show you just another parallel illustration. I want you to look in your Bibles to Matthew, chapter six and verse 17. Matthew, chapter six and verse 17. If I were to ask you, and don't answer out loud, I don't really want to know. But if I were to ask you, have you fasted recently? From the looks of most of us, it's pretty obvious we haven't. But you know, a fast doesn't have to be a long period of time.

[John Weaver] It can be a day. It can be a week. It can be up to 40 days. But I'm just simply pointing out, look what our Lord says in Matthew 6 and verse 17. He says, but thou, when thou fastest, anoint thy head and wash thy face.

[John Weaver] Now, why did he say that? Look in verse 16. Moreover, when you fast, be not as the hypocrites of a sad countenance, for they disfigure their faces that they may appear to men to fast. Verily I say to you, they have their reward, but thou, when thou fastest, anoint thine head, and wash thy face, that thou appear not unto men to fast, but unto thy Father, which is in secret, and thy Father, who seeth it secret, shall reward thee openly. Now, but thou, when thou fastest, did our Lord tell us when we were to fast? Did he tell us where to do it weekly? Did he tell us where to do it monthly? Did he tell us where to do it annually? No.

[John Weaver] He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner. It's not the frequency, it's the manner in which we fast.

[John Weaver] Now, how often we observe the Lord's table is really left up to us. Really. The frequency of it is left up to us. If we want to do it monthly, fine. If we want to do it quarterly, fine. If we want to do it semi-annually, annually, fine. If we want to do it weekly, fine. It doesn't matter. Our Lord says, as often as you do it, you do it in this manner. It is the manner that is emphasized. Someone says, but Brother Weaver, you don't understand. We want to do it weekly because we want to show our love for Christ. Well, if you want to show your love for Christ, why don't you do it daily? Why don't you do it hourly? Yeah, you understand what I'm saying. Observing the Lord's table is not necessarily how we show our love for Christ. You say, well, how do we show our love for Christ? Don't you remember what he said in 1 John 5 and verse 3? And this is the love of God that we keep his commandments and his commandments are not grievous.

[John Weaver] What did our Lord say in John 14? If a man loved me, he'll keep my commandments. Verse 24, he that loveth me not keepeth not my sayings. You could say in one sense of the word, yes, as we observe it properly, It does indeed demonstrate our love, but that's not the only way that our love is demonstrated. So the only conclusion that we can come to from Scripture is this, that as often as we do it, whether weekly, quarterly, semi-annually, annually, as often as we do it, we're to do it in remembrance of the Lord and honor to him in the manner that he is prescribed. OK. That's the frequency of it. Is that a condemnation of people who observe it weekly? No. Is it a condemnation of those who observe it quarterly? No. The frequency is left to the local assembly, but the manner is prescribed by God.

[John Weaver] Now, let's very quickly look at the servers. Believe it or not, this point has also been a bone of contention among believers. If we're going to have the Lord's table, who is to serve it? Well, tradition says elders or deacons. Now, I want you to understand when I say elders or deacons, that would be opposed to the laity. In other words, elders or deacons are usually considered ordained, and the people are not considered ordained.

[John Weaver] So, here is really the question that you've got to ask. Is it unbiblical to use unordained men to serve the Lord's table? That would be the question to ask.

[John Weaver] Now, I want you to look in your Bibles to Acts chapter 6. I want to answer that question for you. In Acts chapter 6, let's begin reading there with verse 1. Acts 6 and verse 1. Here we go. Acts 6 verse 1. And in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them and said, It is not reason that we should leave the word of God and serve tables.

[John Weaver] Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the word. And the same pleased the whole multitude, and they chose Stephen, a man full of faith in the Holy Ghost, and Philip, and Perchorus, and Nicanor, and Timon, and Parmenas, and Nicholas of Crosselot of Antioch, whom they set before the apostles, and when they had prayed they laid their hands on them. And the word of God increased, and the number of disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith."

[John Weaver] Now, Acts chapter 6 verses 1-7 tells us a great deal. This is the passage that most people will tell you. It's where you find the first deacons in the Bible. The only problem is none of these men were ever called deacons.

[John Weaver] Now, it is true that the word diakonane is used in verse 2, and I'll show you that in just a moment. But none of these men are ever called deacons in the Bible. Moreover, the Bible does not indicate that any of these men were ever ordained. What the Bible does say in verse 2, that the twelve called the multitude of disciples unto them and said, it is not reason we should leave the word of God and diakonane tables serve tables. Now, the word diakonane is an infinity from diakonos. It is where we get our English word deacon from, and it literally means to serve or to be a servant.

[John Weaver] Now, it is obvious that these men were selected in order to take care of the widows of the church, because the widows were complaining that they were not getting their share of the food. Verse 1, And in those days, when the number of the disciples was multiplied, there was a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. In other words, they thought maybe the Hebrew women were getting a little more food than the Grecian women.

[John Weaver] So there was a problem. Maybe the, and by the way, look in verse two, then the twelve called the multitude. So we're talking about the twelve what? The twelve apostles. They called the multitude together and they said, look, here's what we're going to do. You look out among you. Seven men of honest report, full of the Holy Ghost and wisdom, help me out, look in verse three.

[John Weaver] I want you to watch this. You know what most churches do when it comes to the selection of deacons? They vote on them. So let's watch this. Suppose Henry wants to be a deacon, Hobie wants to be a deacon, and so what we do is this. We just have a church vote, and whoever gets the most votes gets to be the deacon. That's how churches do it.

[John Weaver] Look what is said here. If this is deacons in the Bible, never call these men deacons. Verse three, wherefore, brethren, look you out among you seven men of honest report, full of Holy Ghost and wisdom whom. What's those next words whom we may appoint over this business?

[John Weaver] Now, here's what the apostle said. You look out men that fit these qualifications. Then we will appoint. those that we want to use. Why? Why is this important? Well, let's suppose that Henry despised me and didn't want to help me and didn't want to work with me and you voted him in as a deacon. What have I got? I've got somebody on my hands now that I've got to fight just to get things done and get things done just because he's a... Do you realize?

[John Weaver] That's what a lot of churches do. They will force deacons on preachers when those deacons are diametrically opposed to everything the preacher stands for. If you're going to say these were deacons, if you're going to say these were deacons, the preachers appointed them after they met the qualifications. I told you that none of these men are called a deacon in the Bible. We discover Stephen a little bit later on is preaching. Philip in Acts chapter 8 and chapter 21 verse 8, he's called an evangelist.

[John Weaver] Now, it is true that there is an office of a deacon in the New Testament. You'll find that in Timothy chapter 3. You'll find it in the book of Titus as well. There is an office of a deacon in the New Testament. That is true. And it is also true that the word deacon means servant. And deacons are supposed to be the servants of the church in general and the servants of the pastors in particular. Why? If you're going to call these men deacon, please tell me why these first men were originally chosen. Look in verse 3. Wherefore, brethren, look ye out among men, seven men of honest support, full of the Holy Ghost and wisdom, whom ye may be a part of this business.

[John Weaver] But we, that is, the apostles, the preachers, we will give ourselves continually to prayer and the ministry of the Word. Go back to verse 2. It is not meet that we should leave the Word of God to serve tables. If you're going to call these men deacons, what were those deacons to do primarily? They were to take the load of mundane things off the preachers. Why? So they could give their time to studying the Word of God and prayer. That's exactly why. That's exactly why. In other words, they took care of the little things and the things that got in the preacher's way of studying and praying.

[John Weaver] Now, traditionally speaking, deacons have served the Lord's supper. But that does not mean that they are the only ones capable or qualified to serve the Lord's supper. It is true that a deacon is a servant. John Gill, Another famous Baptist preacher, John Gill, said that a deacon must serve three tables. He must serve the table of the poor, the table of the Lord, and the table of the pastor. How many modern day deacons do any and everything but serve? You go to the average church and the deacons do not serve, they run. They run the church, they run the pastor off many times, they run the finances, they run everything. Listen, I have been to pastors and talking about holding a meeting in their building and the pastor would say, well, I sure would love to have you, but I've got to check with the deacons first, see if we can have this meeting. What? Are you not the pastor of the church? You see what I'm saying? How in the world did we get this from servant to running everything?

[John Weaver] Are you listening to this? Listen to this statement. To understand that elders and deacons may serve the Lord's table is one thing, To however say that they're the only ones who may serve is quite another thing. When you lay down a law that mandates that only elders and deacons may serve the Lord's table, I believe you've gone beyond the word of God and in reality begin to establish that which the Lord hates. You say, what are you talking about?

[John Weaver] Well, look in your Bibles, Revelation chapter 2. Revelation chapter 2. Notice if you would please verse 6. Revelation 2 verse 6. But this thou hast that thou hatest the deeds of the Nicolaitans, which I also hate. Skip down to verse 15. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Now this is the Lord speaking to the churches in verse 6.

[John Weaver] He says you have them among you. That hate the deeds of the Nicolaitans, which also hate. Then he says in verse 15. You got some among you that hold their doctrine, which I hate. Now what in the world is he talking about the Nicolaitans? The word Nicolaitans refers to the destruction of the people. It's based upon the word Nicholas, which means conqueror of the people. The Nicolaitans were a sect who were charged with holding the era of Balaam, of casting a stumbling block before the church of God by upholding the eating of things sacrificed to idols and committing fornication. But more than that, They also established a division. Are you listening? Between the clergy and the people.

[John Weaver] Let me ask you a question. In what church particularly do you see the clergy elevated high above the people? Catholic Church. Well, you dummies can't understand anything. I've got to tell you everything. That's the attitude. You can't read the Bible for yourself. You can't understand that. You need to preach to explain that to you. You follow me? There's this division. Now, let me ask you a question.

[John Weaver] I want you to turn in your Bibles to First Peter, Chapter two, as you turn there. By the way, the whole revelation, because we're going to come to Revelation, Chapter one. I want you to look in First Peter, Chapter two. And please answer this question for me. I understand. That the office of a pastor. Is above the people in one sense of the word, I mean, you have to have an office with authority, I understand that. But does that mean that I am so far above you? That you can't understand anything unless I tell it to you, and that you can't do anything unless I tell you to do it? No.

[John Weaver] That's not what that means. You see, when you have a division between the clergy and the people, look what is happening. 1 Peter 2, notice verse 5. 1 Peter 2, verse 5. You also, and he's writing to Christians, you also as lively or living stones are built up a spiritual house, help me out now, a what? A holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. Who is the holy priesthood? The people of God. Look in your Bibles, Revelation chapter 1 and verses 5 and 6. Revelation 1 verses 5 and 6. And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth, unto him that loved us and washed us from our sins in his own blood, and hath made us kings and what?

[John Weaver] Priests, unto God and his Father, to him be glory and dominion forever and ever. Amen. So when you begin to set A division where you've got this group of clergy who are the ordained, who can do things, and there's the other people out there, they can't do anything. They're not of us. That's part of that which the Lord hates.

[John Weaver] Now, listen to me carefully. Here's my position, and I'll explain it to you. I believe that godly men may serve the supper, equally as elders and deacons. You've got to ask yourself this question. What about churches that are so small they don't have deacons? If you say that deacons are the only ones who can serve the Lord's Supper, what do those churches do? Not observe it until they can get a deacon or two in there? You follow me?

[John Weaver] And let me tell you something. I just heard about a man who was running for deaconship in a church. And the man was a known fornicator. My question is this, folks. Which do you think is more pleasing to the Lord? to having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained. I don't know about you, but I believe I'd take the godly man over the ordained man any day of the week. It is one thing to say that elders and deacons may serve. It's quite another thing to say they're the only ones who can serve. Nowhere in Acts chapter 6 are these men called deacons. We assume that. So let me just draw this up to a close and think about this.

[John Weaver] The frequency of the observance is left to the pastor and to the needs of the people. If the people say, man, We need it more than once a year. Fine. We want to have it quarterly. Fine. We want to have it monthly. Fine. That's no problem. The problem is not the frequency, but the manner in which it is observed. When we come to observe the Lord's table and we do it just simply as a ritual or as a ceremony or something to do, it's wrong. The manner must be right. And the servers, whether they're ordained or not, must be godly men. Not just simply men who happen to be ordained and are living ungodly lives. There's no straightforward command in the scripture that says you must do this weekly or you must do it monthly and only these may serve. So what we need to do. Is to put our hearts and minds together and say. We will do it quarterly or we will do it semi-annually or annually or ever how often. But however often we do it, it must be done biblically and in the manner that Christ has ordained.

[John Weaver] Now, I want you to stick with me because the next three messages are going to be vitally important. as we talk about the elements in the Lord's Supper. And I want you to have your thinking shoes on. And keep your fingers ready to turn in Scriptures, because we're going to see a lot of things. And our thinking will be challenged from the Word of God. Let's pray.

[John Weaver] Father, we are so thankful today for Jesus Christ. We're thankful for the principles in the Word of God. We're thankful for the teaching of the Word of God. Help us, Lord, to honor thee in all that we say and do. And we ask, Father, your direction and blessing in this assembly. And help us, Lord, to meet the needs of your people. In observing the Lord's table. In the manner in which you have prescribed. In the name of Jesus Christ we ask and pray, Amen.

[John Weaver] You may contact Dominion Ministry by mail at 7400 Abercorn, that's A-B-E-R-C-O-R-N Street, Sweden, 705-P-M-B-175, Savannah, Georgia, 314-06. Or give us a call at 912-925-9175.

[John Weaver] You can also visit our website at www.dominionministry.com

The Lord's Supper - Part 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	51406231526
Subject	New Testament Studies
Course	Revelation Themes and Eschatological Applications
Genre	Sermon
Date	2006-02-26
Dictation Name
Book	Book 041: The Lord's Supper — Chapter 6
Source Timed Segments	85

Formatted Transcript

Introduction and Review

Weaver reviews previous lessons on the Lord's Supper, including its names, significance, partakers, and requirements. He notes the Corinthian church's divisions and problems that made their observance profane.

Well, let's open our Bibles to 1 Corinthians chapter 11. 1 Corinthians chapter 11, and we are coming up on part six in our study on the Lord's Supper, and probably I would say that there will either be nine or ten, and that will conclude the study. Nine or ten messages, but I know there's probably going to be at least two or three more for sure. But in 1 Corinthians chapter 11, and let's begin reading with verse 20.

Scripture Reading — 1 Corinthians 11:20-34

"When you come together, therefore, to one place, this is not to eat the Lord's supper. For in eating, every one taketh before another his own supper, and one is hungry, and another is drunken. What, have you not houses to eat and to drink in?"

"Or despise you the church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. For I have 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 broke 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 often as you drink it, in remembrance of me. For as often as you eat this bread, and drink this cup, you do show the Lord's death till he come. Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and the 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. 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. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come." You remember I've told you repeatedly now that the Lord's Supper is indeed an ordinance. It's called a sovereign ordinance because God himself ordained it. It's called a gospel ordinance because the realities of the gospel are portrayed therein. And so far, we've looked at a number of things in our study. We've looked at the names that are given to the Lord's Supper in the Bible. We've looked at the significance of the Lord's Supper under the different meals that is represented thereby. We've looked at the partakers of the Lord's Supper. And I showed you in that that it was given to the local church. It was given to the local church as an assembled body. And it was also given to the local church in the context of church discipline. Then I showed you that there were at least four general requirements. Number one, you must be saved. Number two, baptized. Number three, a church member. And number four, a godly or orderly life. But then the Bible went ahead and gave four more specific requirements. That is, that you and I must not partake of the Lord's Supper unworthily.

And I explained that we must judge ourselves. We must examine ourselves and we must discern the Lord's body. And then last week, we looked at the reproof that the Apostle Paul gave the Corinthian church. The Apostle had heard of all the divisions and problems that were in the Corinthian church. And according to his own words, he was actually loathing to believe everything that he heard and yet he had to confess that some of it was undoubtedly true because he'd been hearing so much. And so we looked at these spiritual problems the church was having and we looked at all the divisions and there were personal divisions based upon personal opinion. There were pastoral divisions based upon differing personalities and gifts. There were also judicial divisions there in 1 Corinthians chapter 6, based upon the fact that brother was going to law with brother and that before unbelievers. And there were intellectual divisions, 1 Corinthians 8. There were spiritual divisions, 1 Corinthians 12 through 14. And then there were social and cultural divisions which we dealt with in 1 Corinthians chapter 11.

In fact, there were so many problems in the Corinthian church that the Apostle Paul could not even answer all the problems or address all the problems in one letter. He wrote them two letters and if you look in verse 34, he says this at the end, "and the rest will I set in order when I come." In other words, I can't even take care of all the problems in the two letters. I've got to come there personally and take care of the problem. Now, when we're talking about the Lord's Supper, I must say that one of the greatest tragedies of history is that the time that we spend together in the Lord's Supper, and when I say we, I'm talking about Christendom as a whole, has all too often been the focus of fussing and feuding and fighting, and the body of Christ has been fragmented over virtually every aspect of the Lord's Supper. The Lord's Supper, which was designed to show us the unity of believers and that we all fed upon Jesus Christ, has consequently been used to just cause divisions.

And that's what was happening in the Corinthian church. In fact, in 1 Corinthians 11 and verse 17, look what he said. "Now in this I declare to you, I praise you not, that you come together not for the better, but for the worse." So when the church did meet and did come together to partake of the Lord's Supper, he said it's not benefiting you at all. You're coming together for the worse and not for the better. And then in verse 20, and I went over this last week, when he said, "when you come together, therefore, into one place, this is not the Lord's Supper," what the apostle meant by that? In other words, what he was probably saying is simply this, what you're doing cannot even be referred to as the Lord's Supper. Because what they had done, they had taken that which was profound and turned it into that which was profane. In other words, they were not in any disposition or any attitude to even partake of the Lord's Supper.

Controversial Issues: Time and Servers

Weaver introduces the two main topics: the frequency (time) of the Lord's Supper and who should serve it, acknowledging these have caused contention among believers.

Now today, the issues that I'm going to deal with are also controversial. And when I say controversial, it's not just simply the partakers of the Lord's Table that have been controversial in time past, or nor the elements, which I'm going to discuss beginning week after next, but it even has been a point of contention as to the time and who are the servers of the Lord's table. Now, let me just simply say that, first of all, to me this is a very simple thing, and yet it is so simple, and yet it has caused great agitation among many believers. So today I'm going to deal with two points. Number one, the time or the frequency of the Lord's Supper and then the servers. And I hope that I can resolve this for us. Now, when I talk about the time of the Lord's Supper, I'm referring primarily as to the frequency of the Lord's Supper.

Frequency of the Lord's Supper

Weaver examines whether the Lord's Supper should be observed daily, weekly, monthly, quarterly, or annually, and critiques the view that weekly observance is mandated.

So we should ask this question. Should the Lord's Supper be observed daily, weekly, quarterly, annually? I mean, what does the scripture say? Why is it there are some churches that observe it every Sunday? There are some that observe it every month, some that observe it every quarter, some that observe it every year, once a year. Who is correct? And why is it that there are so many different understandings concerning this?

Acts 2:42,46 and Daily Observance

Weaver addresses the claim that the early church observed the Lord's Supper daily based on 'breaking of bread' in Acts 2, arguing that these references likely refer to common meals, not the ordinance.

Now, if you look in your Bibles, whole 1 Corinthians 11, but go in your Bibles, Acts chapter 2 and verse 42. Once again, we've read this and then in verse 46. There are many scholars who held that in the early times of Christendom that the Lord's table was observed every day. And the reason they would say that is based upon Acts 2 and verse 42.

Scripture Reading — Acts 2:42,46

"And they continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers."

Skip down to verse 46. "And they continuing daily with one accord in the temple and breaking of bread from house to house did eat their meat with gladness and singleness of heart." Now in order to hold that the early church then observed the Lord's table on a daily basis, you must first postulate that the breaking of bread in Acts chapter 2 verse 42 and verse 46 did indeed refer to the Lord's Supper or at least included it in the common meal. Now, there are several reasons why the early church did indeed meet daily.

The first one, of course, would be obviously for fellowship. And the second reason would be for the feeding of the poor, especially the poor that were among them. That's why they had these common meals together. But for someone to come along and say in Acts 2 and verse 42 and verse 46 that those were the Lord's Supper that was being observed, Scripture does not say that at all. Now, most Bible scholars would say this. If the Lord's Table was observed daily originally, later on it was observed weekly.

Acts 20:7 and Weekly Observance

Weaver analyzes Acts 20:7, where disciples broke bread on the first day of the week. He lists four assumptions required to conclude that weekly observance is binding on all churches.

That is, once on Sunday. Now, let me show you. Look in your Bible, Acts chapter 20. And I'm going to discuss this because there are plenty of churches that observe the Lord's table every week. So every week they observe the Lord's table.

Now, am I condemning them for this? No, I am not. And you're going to see why in just a moment. I think there could be problems with that. But, you know, that's my thoughts as well. But I'm just going to show you the Bible says in Acts 20, verses 6 and 7.

Scripture Reading — Acts 20:6-7

"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. 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."

Now, some are going to say that here it is, right here, that the disciples at Troas, they came together on the first day of the week, and they came together to break bread.

Now, if you have an understanding of the significance of the Lord's Day, then you don't have any difficulty with the day Sunday being the day of observance. However, there are many churches and many Christians that take their stance for a weekly observance of the Lord's Table from this one particular passage. Now, what many of them have done is this. They've gone beyond saying, well, you know, those Christians at Troas did it and it'd probably be good if we did it fine. That would be one thing. But what they do is they'll look at this text and say, well, those Christians at Troas did it. Therefore, it must be done by every church, every Sunday or else.

In other words, they turn it into a rigid law. In fact, there are some that go so far as to say this. If you do not observe the Lord's table weekly, it is sin. And they even go further. They say it is a soul damning sin that you will be lost and you will go to hell. In fact, some hold this view so strongly, they will not even fellowship with anyone who does not hold their same view. Now, you think that I am exaggerating when I say that, but I'm not. I'm going to give you a direct example of this. So there are those who say that if you do not observe the Lord's table every Sunday and only on Sunday, then you're an apostate and you're bound for hell.

Scripture Reading — Acts 20:6-7

Here are the statements by Ron Holbrook, who is a minister with the non-institutional Churches of Christ in Kentucky. In his article that he wrote, "The Lord's Supper is the day specified." Here is what he says. "Yes, the Lord's Day, Sunday, is specified by the Lord for eating the Lord's Supper. This day, and this day alone, is the day authorized for eating the Lord's Supper when saints assemble to worship." And he uses Acts 20 and verse 7. "This day, this day alone, is the day authorized for taking a collection when we assemble to worship." And he uses 1 Corinthians 16, verse 2. Then he asks this question. "Is it a sin to eat the Lord's Supper on other days? Yes, it is. It is always sinful to act without the authority of Christ. When we eat the Lord's Supper on the Lord's Day, we do so under His authority. When we assert the right to do so on any other day, we do so without his authority and solely by human authority."

Now let me just stop there. I hope you heard what he just said. He said the day specified to observe the Lord's table is Sunday. The day specified to take the collection is Sunday. Then he said if you do this any other day, you're acting out from under the authority of Christ. Well, he goes further and he points out that many will be lost at the Day of Judgment because they fail to honor Christ by acting only under His authority. Here's what he says, quote, "To act outside the sphere of Christ's authority is the very essence of sin. Thus, those who partake of the Lord's Supper on any day other than Sunday or who take up a collection on any day other than Sunday can expect to hear these heartbreaking words from Jesus, 'I never knew you, depart from me, ye that work iniquity.'" And then he concludes by saying, "Let us exalt Christ by submitting to Christ and eating the Lord's Supper on the Lord's Day," end quote. Now what has he just said?

He said if you observe the Lord's table on any day except Sunday, and if you don't do it every Sunday, and if you take up a collection on any day except Sunday, it is a soul damning sin. I want you to stop and just think about the implications of this. Now, very obviously, it would be a sin to act independently of Christ. I mean, that was Adam's first sin. That's what man does by nature. Adam wanted to act independently of God. Adam wanted to be his own God. You remember that? But you know what the Bible tells us? God defines sin for us in 1 John 3 and verse 4. He says, "Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law." In other words, what sin is, sin is a violation of the law. Christ, by His authority, has given us the law. And certainly it would be wrong to act independently of Christ. But you are not acting independently of Christ when you act according to the Word of God. Do you understand?

That when you examine Acts 20 in verses six and seven, you have to make a large number of assumptions to say that the Christians at Troas observed the Lord's table every Sunday. Look back at those two verses and let me just point out these assumptions. He says in verse 6,

Scripture Reading — Acts 20:6-7

"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days."

So we know now that they're at Troas and that Paul abode there seven days.

Scripture Reading — Acts 20:6-7

"And upon the first day of the week,"

that would be Sunday,

Scripture Reading — Acts 20:6-7

"when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight."

Now, first of all, in order to teach that the Christians at Troas observed the Lord's Supper, you must assume that the breaking of bread here was indeed the Lord's Supper and not the common meal that was referred to many times in the Scripture. The Bible does not make it clear whether this was the common meal or the Lord's Supper, or whether or not the Lord's Supper was included.

It just simply says they came together to break bread. The second assumption that you must make is this. You must assume that this congregation met every Sunday and observed the Lord's Supper each time they met. Now, the scriptures do not say that. That is an assumption. I could ask this question. Could not this have been a special event with the appearance and the preaching of the Apostle Paul? I mean, very obviously, so you're going to have to assume, first of all, that the breaking of bread was the Lord's Supper, or at least the Lord's Supper was included. Secondly, you're going to assume that they did this every Sunday. The scripture doesn't say that. All it says was upon the first day of the week when the disciples came together to break bread, Paul preached to them. Thirdly, from this passage, you would also have to assume that every church in the first century met every Sunday and observed the Lord's table each time they met. The Bible doesn't tell us that. What the Bible tells us is that these Christians at Troas met and broke bread together. That's what the Bible does tell us. Fourthly, and listen to this, in order to conclude a weekly observance from this passage, you would have to assume that the practice at the church of Troas was binding upon all churches in the first century and throughout all the ages.

The Bible does not say that. And I want you to understand something, folks. Listen to me carefully. It is not what one church does that binds our consciences. It is only what the Word of God teaches that binds our consciences.

The Biblical Phrase 'As Often As'

Weaver points to 1 Corinthians 11:25-26 as the only scriptural regulation on frequency. The Greek adverb Hosakis denotes indefinite repetition, leaving the timing to the church's discretion.

The frequency of observing the Lord's table is not given to us in Scripture except in one place. I want you to look in your Bibles to 1 Corinthians chapter 11. We read it earlier. 1 Corinthians 11, and let's look at verses 25 and 26. And of course, Paul here is quoting Christ, 1 Corinthians 11. Notice, if you would, verse 25,

Scripture Reading — 1 Corinthians 11:25-26

"After the same manner also he took the cup,"

he's talking about Christ,

Scripture Reading — 1 Corinthians 11:25-26

"when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come."

Now, what did the scripture say in verse 25? "As often as you drink." And then in verse 26, "as often as." What does scripture say? Whenever you do it.

If you do it weekly, fine. If you do it monthly, fine. If you do it quarterly, fine. If you do it annually, fine. If you do it biannually or once every ten years, fine. Whenever you do it, as often as you do it.

Now, what our Lord says is this, simply, do this. Here's what you do. Now, Paul explains the significance of the Lord's Supper in this passage. But then he quotes our Lord as saying, "as often as you do this, you do it in remembrance of me." I'm going to submit to you that the frequency of the Lord's Supper, the frequency or the time of observing the Lord's Supper, has been addressed by our Lord and by the Inspired Apostle with this phrase, "as often as."

Now I want you to listen to this. This phrase, "as often as," is from a Greek relative adverb, Hosakis. And this adverb is used only with the notion of indefinite repetition. Indefinite repetition. Dr. A.T. Robertson, in his grammar on the Greek New Testament, in light of historical research and other grammarians, point out that this is an adverb with indefinite repetition. Now, the only other time this phrase is used in the Bible is found in Revelation 11.

And look, if you would please, in verse 6. Revelation 11 and verse 6. Here's the exact same phrase. Revelation 11 and verse 6, and here we're reading about the two witnesses. And the Bible says, Revelation 11 verse 6,

Scripture Reading — Revelation 11:6

"These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them to blood, and to smite the earth with all plagues."

What's that next phrase?

Scripture Reading — Revelation 11:6

"As often as they will."

It's exactly the same word. "As often as.

Scripture Reading — Revelation 11:6

" When would the two witnesses smite the earth? As often as they wanted to. Didn't have to be weekly. Didn't have to be quarterly. Didn't have to be semi-annually or annually. They could do it twice a week. They could do it twice a month. They could do it twice a year. It's totally up to them. It's not only indefinite, but it is left solely in their power. They could smite the earth as often as they desire.

Now, when you go back to 1 Corinthians chapter 11, here's what our Lord is saying, in essence, "as often as you do this." Whenever you desire, in other words, there are no verses in the Bible that regulate the frequency of the observance of the Lord's Supper, what our Lord says is simply this, "as often as you do it, you do it in this manner. You do it in this way." In other words, it's left completely into the realm of what you and I would call whenever. Now, this relative adverb, Hosakis, translated "whenever" or "as often as," is nonspecific in regard to time.

Hermeneutical Principle and Confessions

Weaver argues that Christ's and Paul's words ('as often as') carry more weight than the practice of the Troas church. He cites the Westminster and Philadelphia Confessions, which do not specify frequency.

Daily, weekly, monthly, all would be in accord with the teaching of Jesus and the teaching of Paul. Now, let me show you a vital principle. This would be a hermeneutical principle. You remember hermeneutics is the art or the science of Bible interpretation. Okay? Think about that. And there are laws even given in the Bible concerning hermeneutics, that is, how to interpret the Bible. Well, here's a vital hermeneutical question.

Let's assume for a moment that in Acts 20, verses 6 and 7, let's assume for a moment that those Christians at Troas did meet each Sunday and did observe the Lord's table every Sunday. Let's assume that. Now, my question is this. What should have more weight with Christians and with other churches? What the Christians did at Troas, or what Christ and the Apostle Paul said? You follow me? So just because—and if you could prove that the Church of Troas did it weekly—that doesn't mean anything to us, especially when we have Christ and the Apostle Paul saying, "as often as you do it." So if the Christians of Troas didn't do it every week, that fits in with the "as often as." If churches do it once a month, that fits in with "as often as." If they do it quarterly, if they do it biannually, if they do it annually, if they do it once every ten years, whatever, that still fits in with "as often as." In other words, what our Lord is telling us is this.

It is not necessarily the frequency of the observation of the Lord's Supper that counts, but the manner in which it is observed that counts. You remember, the Lord's Passover turned into the Jews' Passover. And the Lord's Supper could just as easily turn into our supper. Now, you could remember this, and I'm not advocating this, I'm just pointing it out for your consideration. The Lord's Supper was instituted in the context of the Passover. Someone asked, answer this question. How often was the Passover observed? Once a year. So you could then make an argument for the observation of the Lord's Supper based upon the observation of the Passover. I'm not saying that that's what we need to do. I'm just simply saying that that would be a logical argument, considering the fact that the Lord's Supper was instituted in light and in the context of the Passover. But the only logical, sane and scriptural answer as to when we observe the Lord's Supper is to follow the clear teaching of the apostle and of our Lord, who said, "as often as." Now, let me give you two quotes. I suppose that two of the most respected confessions of faith.

In our day and time are the Westminster Confession of Faith and the London or Philadelphia Confession of Faith. Now, the Westminster Confession of Faith, you know, was written from 1644 to 1648. It is predominantly Presbyterian. But I'll tell you that historically, Baptists and Presbyterians have been just like this. I mean, usually the only two subjects that Baptists and Presbyterians disagree on are baptism and church government. And Baptists initially used the Westminster Confession of Faith for years until they said, look, we disagree with the Presbyterians on baptism, on the structure of church government. Let's get our own. And so the Old London Confession of Faith was developed. And by the way, that is the one that Charles Haddon Spurgeon used in his Metropolitan Tabernacle. And then in 1744, a hundred and something Baptist preachers met in Philadelphia, Pennsylvania and adopted the Old London Confession of Faith as their confession of faith, and thus it became known then as the Philadelphia Confession of Faith. So listen carefully. First of all, here is what the Westminster Confession of Faith says concerning the Lord's Supper.

Just one paragraph. Here it is. "The communion or supper of the Lord is frequently to be celebrated, but how often may be considered and determined by the ministers and other church governors of each congregation as they shall find most convenient for the comfort and edification of the people committed to their charge. And when it shall be administered, we judge it convenient to be done after the morning sermon."

Now, I want you to listen to what Westminster Confession of Faith said. "The communion or supper of the Lord is frequently to be celebrated. But how often may be considered and determined by the ministers and other church governors as they shall find most convenient for the comfort and edification of the people committed to their charge." And then they say this, "and when it shall be administered," whenever you do it, "we judge it convenient." In other words, we think it'd be appropriate that you do it after the morning sermon. They're not binding anybody, they're just saying that's what they think. But here the Westminster Confession of Faith just says, ever how often it is done is left up to the pastor and basically to the people based upon their needs and especially for their edification and for their comfort. When you come to the Philadelphia Baptist Confession of Faith, here's what it says, one paragraph.

"The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His churches until the end of the world for the perpetual remembrance, and showing forth the sacrifice of Himself in death, confirmation of faith of believers and all the benefits thereof, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him, and to be a bond and pledge of their communion with Him and with each other." Now, if you would take the Philadelphia Baptist Confession of Faith, you will find when in regard to the Lord's Supper, there are eight paragraphs, eight paragraphs explaining and teaching the Lord's Supper. Out of the eight paragraphs, the only thing said about the frequency is this, "it is to be observed in his churches until the end of the world." Didn't specify how often. And you know why these confessions do not specify how often? Because the scripture does not specify how often. That's why the scripture says "as often as you do it." How simple things would be for us if the Apostle Paul had only had the common sense enough to say, "do this once a week" or "once a quarter." But he didn't do that, you see. You know, the Bible says it's the glory of God to conceal a thing. It's the honor of kings to search a matter out. So it's up to us to search the principles out.

Manner Over Frequency

Weaver concludes that Christ is more concerned with the manner of observance than the frequency, using fasting in Matthew 6 as a parallel where manner is emphasized over timing.

And I'm going to tell you what I honestly, genuinely believe. I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times. Now, I want to show you just another parallel illustration. I want you to look in your Bibles to Matthew, chapter six and verse 17. Matthew, chapter six and verse 17. If I were to ask you, and don't answer out loud, I don't really want to know. But if I were to ask you, have you fasted recently? From the looks of most of us, it's pretty obvious we haven't. But you know, a fast doesn't have to be a long period of time.

It can be a day. It can be a week. It can be up to 40 days. But I'm just simply pointing out, look what our Lord says in Matthew 6 and verse 17. He says,

Scripture Reading — Matthew 6:16-18

"But thou, when thou fastest, anoint thy head and wash thy face."

Now, why did he say that? Look in verse 16. "Moreover, when ye fast, be not as the hypocrites of a sad countenance, for they disfigure their faces that they may appear to men to fast. Verily I say to you, they have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father, which is in secret, and thy Father, who seeth in secret, shall reward thee openly." Now, "but thou, when thou fastest," did our Lord tell us when we were to fast? Did he tell us where to do it weekly? Did he tell us where to do it monthly? Did he tell us where to do it annually? No.

He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner. It's not the frequency, it's the manner in which we fast.

Now, how often we observe the Lord's table is really left up to us. Really. The frequency of it is left up to us. If we want to do it monthly, fine. If we want to do it quarterly, fine. If we want to do it semi-annually, annually, fine. If we want to do it weekly, fine. It doesn't matter. Our Lord says, "as often as you do it, you do it in this manner." It is the manner that is emphasized. Someone says, "But Brother Weaver, you don't understand. We want to do it weekly because we want to show our love for Christ." Well, if you want to show your love for Christ, why don't you do it daily? Why don't you do it hourly? Yeah, you understand what I'm saying. Observing the Lord's table is not necessarily how we show our love for Christ. You say, well, how do we show our love for Christ? Don't you remember what he said in 1 John 5 and verse 3? "And this is the love of God, that we keep his commandments, and his commandments are not grievous."

What did our Lord say in John 14? "If a man love me, he'll keep my commandments." Verse 24, "He that loveth me not keepeth not my sayings." You could say in one sense of the word, yes, as we observe it properly, it does indeed demonstrate our love, but that's not the only way that our love is demonstrated. So the only conclusion that we can come to from Scripture is this, that as often as we do it, whether weekly, quarterly, semi-annually, annually, as often as we do it, we're to do it in remembrance of the Lord and honor to him in the manner that he has prescribed. OK. That's the frequency of it. Is that a condemnation of people who observe it weekly? No. Is it a condemnation of those who observe it quarterly? No. The frequency is left to the local assembly, but the manner is prescribed by God.

Servers of the Lord's Supper

Weaver addresses who may serve, questioning the tradition that only ordained elders or deacons can serve. He examines Acts 6 to show that the men chosen were not called deacons and were appointed to serve tables, not specifically the Lord's Supper.

Now, let's very quickly look at the servers. Believe it or not, this point has also been a bone of contention among believers. If we're going to have the Lord's table, who is to serve it? Well, tradition says elders or deacons. Now, I want you to understand when I say elders or deacons, that would be opposed to the laity. In other words, elders or deacons are usually considered ordained, and the people are not considered ordained.

So, here is really the question that you've got to ask. Is it unbiblical to use unordained men to serve the Lord's table? That would be the question to ask. Now, I want you to look in your Bibles to Acts chapter 6. I want to answer that question for you. In Acts chapter 6, let's begin reading there with verse 1. Acts 6 and verse 1. Here we go. Acts 6 verse 1.

Scripture Reading — Acts 6:1-7

"And in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them and said, It is not reason that we should leave the word of God and serve tables."

"Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the word. And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas a proselyte of Antioch, whom they set before the apostles, and when they had prayed they laid their hands on them. And the word of God increased, and the number of disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith."

Now, Acts chapter 6 verses 1-7 tells us a great deal. This is the passage that most people will tell you is where you find the first deacons in the Bible. The only problem is none of these men were ever called deacons. Now, it is true that the word diakoneō is used in verse 2, and I'll show you that in just a moment. But none of these men are ever called deacons in the Bible. Moreover, the Bible does not indicate that any of these men were ever ordained. What the Bible does say in verse 2, that the twelve called the multitude of disciples unto them and said,

Scripture Reading — Acts 6:1-7

"it is not reason we should leave the word of God and diakoneō tables"

—serve tables. Now, the word diakoneō is an infinitive from diakonos. It is where we get our English word deacon from, and it literally means to serve or to be a servant.

Now, it is obvious that these men were selected in order to take care of the widows of the church, because the widows were complaining that they were not getting their share of the food. Verse 1, "And in those days, when the number of the disciples was multiplied, there was a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." In other words, they thought maybe the Hebrew women were getting a little more food than the Grecian women. So there was a problem. Maybe the—and by the way, look in verse two, "then the twelve called the multitude." So we're talking about the twelve what? The twelve apostles. They called the multitude together and they said, look, here's what we're going to do. You look out among you seven men of honest report, full of the Holy Ghost and wisdom, help me out, look in verse three.

I want you to watch this. You know what most churches do when it comes to the selection of deacons? They vote on them. So let's watch this. Suppose Henry wants to be a deacon, Hobie wants to be a deacon, and so what we do is this. We just have a church vote, and whoever gets the most votes gets to be the deacon. That's how churches do it.

Look what is said here. If this is deacons in the Bible, never call these men deacons. Verse three, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom"—what's those next words—"whom we may appoint over this business?" Now, here's what the apostle said. You look out men that fit these qualifications. Then we will appoint those that we want to use. Why? Why is this important? Well, let's suppose that Henry despised me and didn't want to help me and didn't want to work with me and you voted him in as a deacon. What have I got? I've got somebody on my hands now that I've got to fight just to get things done and get things done just because he's a— Do you realize?

That's what a lot of churches do. They will force deacons on preachers when those deacons are diametrically opposed to everything the preacher stands for. If you're going to say these were deacons, if you're going to say these were deacons, the preachers appointed them after they met the qualifications. I told you that none of these men are called a deacon in the Bible. We discover Stephen a little bit later on is preaching. Philip in Acts chapter 8 and chapter 21 verse 8, he's called an evangelist.

Now, it is true that there is an office of a deacon in the New Testament. You'll find that in Timothy chapter 3. You'll find it in the book of Titus as well. There is an office of a deacon in the New Testament. That is true. And it is also true that the word deacon means servant. And deacons are supposed to be the servants of the church in general and the servants of the pastors in particular. Why? If you're going to call these men deacon, please tell me why these first men were originally chosen. Look in verse 3. "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business."

"But we," that is, the apostles, the preachers, "we will give ourselves continually to prayer and the ministry of the Word." Go back to verse 2. "It is not meet that we should leave the Word of God to serve tables." If you're going to call these men deacons, what were those deacons to do primarily? They were to take the load of mundane things off the preachers. Why? So they could give their time to studying the Word of God and prayer. That's exactly why. That's exactly why. In other words, they took care of the little things and the things that got in the preacher's way of studying and praying.

Deacons as Servants, Not Rulers

Weaver explains that deacons are meant to serve, not rule, and that restricting service to ordained men can lead to a clergy-laity division, which is akin to the Nicolaitan error hated by Christ.

Now, traditionally speaking, deacons have served the Lord's supper. But that does not mean that they are the only ones capable or qualified to serve the Lord's supper. It is true that a deacon is a servant. John Gill, another famous Baptist preacher, John Gill, said that a deacon must serve three tables. He must serve the table of the poor, the table of the Lord, and the table of the pastor. How many modern day deacons do any and everything but serve? You go to the average church and the deacons do not serve, they run. They run the church, they run the pastor off many times, they run the finances, they run everything. Listen, I have been to pastors and talking about holding a meeting in their building and the pastor would say, well, I sure would love to have you, but I've got to check with the deacons first, see if we can have this meeting. What? Are you not the pastor of the church? You see what I'm saying? How in the world did we get this from servant to running everything?

Are you listening to this? Listen to this statement. To understand that elders and deacons may serve the Lord's table is one thing. To however say that they're the only ones who may serve is quite another thing. When you lay down a law that mandates that only elders and deacons may serve the Lord's table, I believe you've gone beyond the word of God and in reality begin to establish that which the Lord hates. You say, what are you talking about? Well, look in your Bibles, Revelation chapter 2. Revelation chapter 2. Notice if you would please verse 6. Revelation 2 verse 6.

Scripture Reading — Revelation 2:6,15

"But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."

Skip down to verse 15.

Scripture Reading — Revelation 2:6,15

"So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate."

Now this is the Lord speaking to the churches in verse 6.

He says you have them among you that hate the deeds of the Nicolaitans, which I also hate. Then he says in verse 15, you got some among you that hold their doctrine, which I hate. Now what in the world is he talking about the Nicolaitans? The word Nicolaitans refers to the destruction of the people. It's based upon the word Nicholas, which means conqueror of the people. The Nicolaitans were a sect who were charged with holding the error of Balaam, of casting a stumbling block before the church of God by upholding the eating of things sacrificed to idols and committing fornication. But more than that, they also established a division—are you listening?—between the clergy and the people.

Let me ask you a question. In what church particularly do you see the clergy elevated high above the people? Catholic Church. Well, you dummies can't understand anything. I've got to tell you everything. That's the attitude. You can't read the Bible for yourself. You can't understand that. You need a preacher to explain that to you. You follow me? There's this division. Now, let me ask you a question.

I want you to turn in your Bibles to First Peter, chapter two, as you turn there. By the way, the whole revelation, because we're going to come to Revelation, chapter one. I want you to look in First Peter, chapter two. And please answer this question for me. I understand that the office of a pastor is above the people in one sense of the word, I mean, you have to have an office with authority, I understand that. But does that mean that I am so far above you that you can't understand anything unless I tell it to you, and that you can't do anything unless I tell you to do it? No.

That's not what that means. You see, when you have a division between the clergy and the people, look what is happening. 1 Peter 2, notice verse 5. 1 Peter 2, verse 5. "Ye also," and he's writing to Christians, "ye also, as lively or living

Scripture Reading — 1 Peter 2:5

stones, are built up a spiritual house," help me out now, a what? "A holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ."

Who is the holy priesthood? The people of God. Look in your Bibles, Revelation chapter 1 and verses 5 and 6. Revelation 1 verses 5 and 6. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth, unto him that loved us and washed us from our sins in his own blood, and hath made us kings and what?"

"Priests, unto God and his Father, to him be glory and dominion forever and ever. Amen." So when you begin to set a division where you've got this group of clergy who are the ordained, who can do things, and there's the other people out there, they can't do anything. They're not of us. That's part of that which the Lord hates.

Now, listen to me carefully. Here's my position, and I'll explain it to you. I believe that godly men may serve the supper, equally as elders and deacons. You've got to ask yourself this question. What about churches that are so small they don't have deacons? If you say that deacons are the only ones who can serve the Lord's Supper, what do those churches do? Not observe it until they can get a deacon or two in there? You follow me?

Godly Character Over Ordination

Weaver argues that godly men, even if unordained, are more fitting to serve than ungodly ordained men. He concludes that the frequency and servers are matters of local church discretion, provided the manner is biblical.

And let me tell you something. I just heard about a man who was running for deaconship in a church. And the man was a known fornicator. My question is this, folks. Which do you think is more pleasing to the Lord? To having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained. I don't know about you, but I believe I'd take the godly man over the ordained man any day of the week. It is one thing to say that elders and deacons may serve. It's quite another thing to say they're the only ones who can serve. Nowhere in Acts chapter 6 are these men called deacons. We assume that. So let me just draw this up to a close and think about this.

The frequency of the observance is left to the pastor and to the needs of the people. If the people say, man, we need it more than once a year. Fine. We want to have it quarterly. Fine. We want to have it monthly. Fine. That's no problem. The problem is not the frequency, but the manner in which it is observed. When we come to observe the Lord's table and we do it just simply as a ritual or as a ceremony or something to do, it's wrong. The manner must be right. And the servers, whether they're ordained or not, must be godly men. Not just simply men who happen to be ordained and are living ungodly lives. There's no straightforward command in the scripture that says you must do this weekly or you must do it monthly and only these may serve. So what we need to do is to put our hearts and minds together and say, we will do it quarterly or we will do it semi-annually or annually or ever how often. But however often we do it, it must be done biblically and in the manner that Christ has ordained.

Closing and Upcoming Topics

Weaver previews the next messages on the elements of the Lord's Supper and closes in prayer.

Now, I want you to stick with me because the next three messages are going to be vitally important as we talk about the elements in the Lord's Supper. And I want you to have your thinking shoes on. And keep your fingers ready to turn in Scriptures, because we're going to see a lot of things. And our thinking will be challenged from the Word of God. Let's pray. Father, we are so thankful today for Jesus Christ. We're thankful for the principles in the Word of God. We're thankful for the teaching of the Word of God. Help us, Lord, to honor thee in all that we say and do. And we ask, Father, your direction and blessing in this assembly. And help us, Lord, to meet the needs of your people in observing the Lord's table in the manner in which you have prescribed. In the name of Jesus Christ we ask and pray, Amen.

Study Guide

Major Themes

Frequency of the Lord's Supper is not prescribed

Summary: Scripture does not mandate a specific frequency for observing the Lord's Supper; the phrase 'as often as' in 1 Corinthians 11:25-26 indicates indefinite repetition, leaving it to the church's discretion.

Evidence: Weaver states: 'The frequency of observing the Lord's table is not given to us in Scripture except in one place... 1 Corinthians 11... as often as you do it... What does scripture say? Whenever you do it.'

Manner of observance is more important than frequency

Summary: Christ emphasizes the manner in which the Lord's Supper is observed, not how often. Doing it rightly once is better than doing it wrongly many times.

Evidence: Weaver says: 'I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times.'

Rejection of legalistic weekly observance

Summary: Weaver refutes the claim that weekly observance is biblically mandated, critiquing the assumptions behind using Acts 20:7 and warning against making it a soul-damning law.

Evidence: He quotes Ron Holbrook's extreme view and then says: 'you have to make a large number of assumptions to say that the Christians at Troas observed the Lord's table every Sunday.'

Servers need not be ordained

Summary: The Bible does not restrict serving the Lord's Supper to ordained elders or deacons; godly character is the primary qualification.

Evidence: Weaver argues: 'I believe that godly men may serve the supper, equally as elders and deacons... Nowhere in Acts chapter 6 are these men called deacons.'

Danger of clergy-laity division

Summary: Elevating ordained men above the laity in service can lead to a Nicolaitan-like division, which Christ hates, as all believers are a holy priesthood.

Evidence: Weaver references Revelation 2:6,15 and 1 Peter 2:5, saying: 'when you begin to set a division where you've got this group of clergy who are the ordained... That's part of that which the Lord hates.'

Local church autonomy in practice

Summary: The frequency and choice of servers are matters left to the local church, guided by the needs of the people and biblical principles, not rigid rules.

Evidence: Weaver concludes: 'The frequency of the observance is left to the pastor and to the needs of the people... The servers, whether they're ordained or not, must be godly men.'

Key Arguments

Acts 20:7 does not mandate weekly observance

Summary: To conclude weekly observance from Acts 20:7, one must assume the breaking of bread was the Lord's Supper, that the Troas church did it every Sunday, that all first-century churches did likewise, and that this practice is binding on all churches—none of which are stated in Scripture.

Evidence: Weaver lists four assumptions: 'you must assume that the breaking of bread here was indeed the Lord's Supper... you must assume that this congregation met every Sunday... you would also have to assume that every church in the first century met every Sunday... you would have to assume that the practice at the church of Troas was binding upon all churches.'

The Greek adverb Hosakis indicates indefinite repetition

Summary: The phrase 'as often as' in 1 Corinthians 11:25-26 translates the Greek relative adverb Hosakis, which is used only with the notion of indefinite repetition, meaning the frequency is not fixed.

Evidence: Weaver explains: 'This phrase, "as often as," is from a Greek relative adverb, Hosakis. And this adverb is used only with the notion of indefinite repetition.'

Christ's words outweigh church practice

Summary: Even if the Troas church observed the Lord's Supper weekly, the direct teaching of Christ and Paul ('as often as') carries more authority than the example of one church.

Evidence: Weaver asks: 'What should have more weight with Christians and with other churches? What the Christians did at Troas, or what Christ and the Apostle Paul said?'

Fasting parallel illustrates emphasis on manner

Summary: Jesus' teaching on fasting in Matthew 6 uses 'when you fast' without specifying frequency, focusing instead on the manner, just as the Lord's Supper emphasizes manner over timing.

Evidence: Weaver notes: 'He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner.'

Acts 6 men were not called deacons

Summary: The seven men chosen in Acts 6 were appointed to serve tables, not specifically the Lord's Supper, and are never called deacons in Scripture; thus, using this passage to restrict servers to deacons is unfounded.

Evidence: Weaver states: 'none of these men were ever called deacons. Moreover, the Bible does not indicate that any of these men were ever ordained.'

Godly character trumps ordination for servers

Summary: A godly unordained man is more pleasing to the Lord as a server than an ungodly ordained man, because character is the biblical qualification.

Evidence: Weaver asks: 'Which do you think is more pleasing to the Lord? To having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained.'

Scripture References

1 Corinthians 11:20-34

Context: Weaver reads the passage as the primary text for the study, covering the Lord's Supper institution and the Corinthian abuses.

Acts 2:42,46

Context: Weaver discusses the claim that 'breaking of bread' refers to daily observance of the Lord's Supper, arguing it likely refers to common meals.

Acts 20:6-7

Context: Weaver examines this passage used to support weekly observance, listing assumptions required to make it binding.

1 Corinthians 11:25-26

Context: Weaver highlights 'as often as' as the only biblical regulation on frequency, indicating indefinite repetition.

Revelation 11:6

Context: Weaver cites the only other use of Hosakis ('as often as they will') to illustrate indefinite repetition left to one's discretion.

Matthew 6:16-18

Context: Weaver uses Jesus' teaching on fasting as a parallel where manner is emphasized over frequency.

1 John 5:3

Context: Weaver references this verse to show that love for Christ is demonstrated by keeping His commandments, not merely by frequent observance.

John 14:24

Context: Weaver quotes Jesus' words that loving Him means keeping His sayings, reinforcing the point about obedience.

Acts 6:1-7

Context: Weaver examines the selection of the seven men to serve tables, arguing they were not called deacons and were not specifically appointed to serve the Lord's Supper.

Revelation 2:6,15

Context: Weaver references the Nicolaitans, whose deeds and doctrine Christ hates, to warn against creating a clergy-laity division.

1 Peter 2:5

Context: Weaver cites this verse to show that all believers are a holy priesthood, countering the idea of a separate clergy class.

Revelation 1:5-6

Context: Weaver quotes this passage to reinforce that Christ has made believers kings and priests, emphasizing the priesthood of all believers.

Historical References

Ron Holbrook and the non-institutional Churches of Christ

Context: Weaver quotes Holbrook's extreme view that observing the Lord's Supper on any day other than Sunday is a soul-damning sin, as an example of legalism.

Westminster Confession of Faith (1644-1648)

Context: Weaver cites this Presbyterian confession, which states that the frequency of the Lord's Supper is left to the discretion of church leaders for the edification of the people.

Philadelphia Baptist Confession of Faith (1744)

Context: Weaver notes that this Baptist confession, adopted from the Old London Confession, does not specify how often the Lord's Supper should be observed, only that it is to be observed until the end of the world.

John Gill, Baptist preacher

Context: Weaver references Gill's statement that a deacon must serve three tables: the table of the poor, the table of the Lord, and the table of the pastor.

Nicolaitans

Context: Weaver explains that the Nicolaitans were a sect that established a division between clergy and laity, which Christ hates, as mentioned in Revelation 2.

Important Quotes

The frequency of observing the Lord's table is not given to us in Scripture except in one place.

Significance: Weaver asserts that Scripture does not prescribe a specific frequency, setting up his argument from 1 Corinthians 11.

As often as you do it, you do it in this manner. It is the manner that is emphasized.

Significance: This summarizes Weaver's main point that the manner of observance is more important than the frequency.

I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times.

Significance: A key statement emphasizing the priority of proper observance over mere repetition.

It is not what one church does that binds our consciences. It is only what the Word of God teaches that binds our consciences.

Significance: Weaver establishes the hermeneutical principle that Scripture, not church tradition, is authoritative.

I believe that godly men may serve the supper, equally as elders and deacons.

Significance: Weaver's clear position that ordination is not a requirement for serving the Lord's Supper.

When you begin to set a division where you've got this group of clergy who are the ordained, who can do things, and there's the other people out there, they can't do anything. They're not of us. That's part of that which the Lord hates.

Significance: Weaver warns against creating a clergy-laity division, linking it to the Nicolaitan error.

Discussion Questions

How does the phrase 'as often as' in 1 Corinthians 11:25-26 guide our understanding of the frequency of the Lord's Supper?

Context: Weaver argues that this phrase indicates indefinite repetition, leaving the frequency to the church's discretion.

What assumptions are necessary to use Acts 20:7 as a proof text for mandatory weekly observance, and are those assumptions justified?

Context: Weaver lists four assumptions and challenges their validity.

Why does Weaver believe that the manner of observing the Lord's Supper is more important than the frequency?

Context: He uses the parallel of fasting in Matthew 6 and the Corinthian abuses to illustrate this point.

What biblical evidence does Weaver present to argue that unordained men may serve the Lord's Supper?

Context: He examines Acts 6 and the absence of a direct command restricting servers to ordained men.

How does the concept of the priesthood of all believers (1 Peter 2:5, Revelation 1:6) relate to the question of who may serve the Lord's Supper?

Context: Weaver uses these verses to counter the idea of a strict clergy-laity division in service.

What dangers does Weaver see in restricting the serving of the Lord's Supper to ordained men only?

Context: He warns of creating a Nicolaitan-like division and elevating ungodly ordained men over godly unordained men.

How should a church decide on the frequency of the Lord's Supper and the selection of servers according to the principles in this sermon?

Context: Weaver concludes that these matters are left to the local church's discretion, guided by biblical principles and the needs of the people.

Applications

Examine the manner of your observance

Summary: Believers should focus on observing the Lord's Supper in a worthy manner, with self-examination and discernment, rather than being concerned about how often it is done.

Evidence: Weaver states: 'The problem is not the frequency, but the manner in which it is observed. When we come to observe the Lord's table and we do it just simply as a ritual or as a ceremony or something to do, it's wrong.'

Avoid legalism in church practice

Summary: Churches should not impose man-made rules about frequency or servers that go beyond Scripture, as this can lead to division and legalism.

Evidence: Weaver warns against those who 'turn it into a rigid law' and says, 'When you lay down a law that mandates that only elders and deacons may serve the Lord's table, I believe you've gone beyond the word of God.'

Prioritize godly character over ordination

Summary: When selecting servers for the Lord's Supper, churches should prioritize godly character and reputation over mere ordination status.

Evidence: Weaver argues: 'Which do you think is more pleasing to the Lord? To having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained.'

Respect local church autonomy

Summary: Each local church has the freedom to determine the frequency of the Lord's Supper and who serves, based on their needs and biblical principles, without judging other churches that differ.

Evidence: Weaver says: 'The frequency of the observance is left to the pastor and to the needs of the people... So what we need to do is to put our hearts and minds together and say, we will do it quarterly or we will do it semi-annually or annually or ever how often.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T22:28:44Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:00:16Z

Clean Transcript

The Lord's Supper - Part 6

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Well, let's open our Bibles to 1 Corinthians chapter 11. 1 Corinthians chapter 11, and we are coming up on part six in our study on the Lord's Supper, and probably I would say that there will either be nine or ten, and that will conclude the study. Nine or ten messages, but I know there's probably going to be at least two or three more for sure. But in 1 Corinthians chapter 11, and let's begin reading with verse 20. "When you come together, therefore, to one place, this is not to eat the Lord's supper. For in eating, every one taketh before another his own supper, and one is hungry, and another is drunken. What, have you not houses to eat and to drink in?"
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"Or despise you the church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. For I have 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 broke it, and said, Take, eat."
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"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 often as you drink it, in remembrance of me. For as often as you eat this bread, and drink this cup, you do show the Lord's death till he come. Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and the 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."
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"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. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come."
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You remember I've told you repeatedly now that the Lord's Supper is indeed an ordinance. It's called a sovereign ordinance because God himself ordained it. It's called a gospel ordinance because the realities of the gospel are portrayed therein. And so far, we've looked at a number of things in our study. We've looked at the names that are given to the Lord's Supper in the Bible. We've looked at the significance of the Lord's Supper under the different meals that is represented thereby. We've looked at the partakers of the Lord's Supper. And I showed you in that that it was given to the local church. It was given to the local church as an assembled body. And it was also given to the local church in the context of church discipline. Then I showed you that there were at least four general requirements. Number one, you must be saved. Number two, baptized. Number three, a church member. And number four, a godly or orderly life. But then the Bible went ahead and gave four more specific requirements. That is, that you and I must not partake of the Lord's Supper unworthily.
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And I explained that we must judge ourselves. We must examine ourselves and we must discern the Lord's body. And then last week, we looked at the reproof that the Apostle Paul gave the Corinthian church. The Apostle had heard of all the divisions and problems that were in the Corinthian church. And according to his own words, he was actually loathing to believe everything that he heard and yet he had to confess that some of it was undoubtedly true because he'd been hearing so much. And so we looked at these spiritual problems the church was having and we looked at all the divisions and there were personal divisions based upon personal opinion. There were pastoral divisions based upon differing personalities and gifts. There were also judicial divisions there in 1 Corinthians chapter 6, based upon the fact that brother was going to law with brother and that before unbelievers. And there were intellectual divisions, 1 Corinthians 8. There were spiritual divisions, 1 Corinthians 12 through 14. And then there were social and cultural divisions which we dealt with in 1 Corinthians chapter 11.
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In fact, there were so many problems in the Corinthian church that the Apostle Paul could not even answer all the problems or address all the problems in one letter. He wrote them two letters and if you look in verse 34, he says this at the end, "and the rest will I set in order when I come." In other words, I can't even take care of all the problems in the two letters. I've got to come there personally and take care of the problem.
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Now, when we're talking about the Lord's Supper, I must say that one of the greatest tragedies of history is that the time that we spend together in the Lord's Supper, and when I say we, I'm talking about Christendom as a whole, has all too often been the focus of fussing and feuding and fighting, and the body of Christ has been fragmented over virtually every aspect of the Lord's Supper. The Lord's Supper, which was designed to show us the unity of believers and that we all fed upon Jesus Christ, has consequently been used to just cause divisions.
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And that's what was happening in the Corinthian church. In fact, in 1 Corinthians 11 and verse 17, look what he said.
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"Now in this I declare to you, I praise you not, that you come together not for the better, but for the worse." So when the church did meet and did come together to partake of the Lord's Supper, he said it's not benefiting you at all. You're coming together for the worse and not for the better. And then in verse 20, and I went over this last week, when he said, "when you come together, therefore, into one place, this is not the Lord's Supper," what the apostle meant by that? In other words, what he was probably saying is simply this, what you're doing cannot even be referred to as the Lord's Supper.
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Because what they had done, they had taken that which was profound and turned it into that which was profane. In other words, they were not in any disposition or any attitude to even partake of the Lord's Supper.
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Now today, the issues that I'm going to deal with are also controversial. And when I say controversial, it's not just simply the partakers of the Lord's Table that have been controversial in time past, or nor the elements, which I'm going to discuss beginning week after next, but it even has been a point of contention as to the time and who are the servers of the Lord's table.
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Now, let me just simply say that, first of all, to me this is a very simple thing, and yet it is so simple, and yet it has caused great agitation among many believers. So today I'm going to deal with two points. Number one, the time or the frequency of the Lord's Supper and then the servers. And I hope that I can resolve this for us. Now, when I talk about the time of the Lord's Supper, I'm referring primarily as to the frequency of the Lord's Supper.
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So we should ask this question. Should the Lord's Supper be observed daily, weekly, quarterly, annually? I mean, what does the scripture say? Why is it there are some churches that observe it every Sunday? There are some that observe it every month, some that observe it every quarter, some that observe it every year, once a year. Who is correct? And why is it that there are so many different understandings concerning this?
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Now, if you look in your Bibles, whole 1 Corinthians 11, but go in your Bibles, Acts chapter 2 and verse 42. Once again, we've read this and then in verse 46. There are many scholars who held that in the early times of Christendom that the Lord's table was observed every day. And the reason they would say that is based upon Acts 2 and verse 42. "And they continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers." Skip down to verse 46. "And they continuing daily with one accord in the temple and breaking of bread from house to house did eat their meat with gladness and singleness of heart." Now in order to hold that the early church then observed the Lord's table on a daily basis, you must first postulate that the breaking of bread in Acts chapter 2 verse 42 and verse 46 did indeed refer to the Lord's Supper or at least included it in the common meal. Now, there are several reasons why the early church did indeed meet daily.
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The first one, of course, would be obviously for fellowship. And the second reason would be for the feeding of the poor, especially the poor that were among them. That's why they had these common meals together. But for someone to come along and say in Acts 2 and verse 42 and verse 46 that those were the Lord's Supper that was being observed, Scripture does not say that at all. Now, most Bible scholars would say this. If the Lord's Table was observed daily originally, later on it was observed weekly.
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That is, once on Sunday. Now, let me show you. Look in your Bible, Acts chapter 20. And I'm going to discuss this because there are plenty of churches that observe the Lord's table every week. So every week they observe the Lord's table.
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Now, am I condemning them for this? No, I am not. And you're going to see why in just a moment. I think there could be problems with that. But, you know, that's my thoughts as well. But I'm just going to show you the Bible says in Acts 20, verses 6 and 7. "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. 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." Now, some are going to say that here it is, right here, that the disciples at Troas, they came together on the first day of the week, and they came together to break bread.
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Now, if you have an understanding of the significance of the Lord's Day, then you don't have any difficulty with the day Sunday being the day of observance. However, there are many churches and many Christians that take their stance for a weekly observance of the Lord's Table from this one particular passage. Now, what many of them have done is this. They've gone beyond saying, well, you know, those Christians at Troas did it and it'd probably be good if we did it fine. That would be one thing. But what they do is they'll look at this text and say, well, those Christians at Troas did it. Therefore, it must be done by every church, every Sunday or else.
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In other words, they turn it into a rigid law. In fact, there are some that go so far as to say this. If you do not observe the Lord's table weekly, it is sin. And they even go further. They say it is a soul damning sin that you will be lost and you will go to hell. In fact, some hold this view so strongly, they will not even fellowship with anyone who does not hold their same view. Now, you think that I am exaggerating when I say that, but I'm not. I'm going to give you a direct example of this. So there are those who say that if you do not observe the Lord's table every Sunday and only on Sunday, then you're an apostate and you're bound for hell.
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Here are the statements by Ron Holbrook, who is a minister with the non-institutional Churches of Christ in Kentucky. In his article that he wrote, "The Lord's Supper is the day specified." Here is what he says. "Yes, the Lord's Day, Sunday, is specified by the Lord for eating the Lord's Supper. This day, and this day alone, is the day authorized for eating the Lord's Supper when saints assemble to worship."
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And he uses Acts 20 and verse 7. "This day, this day alone, is the day authorized for taking a collection when we assemble to worship." And he uses 1 Corinthians 16, verse 2. Then he asks this question. "Is it a sin to eat the Lord's Supper on other days? Yes, it is. It is always sinful to act without the authority of Christ. When we eat the Lord's Supper on the Lord's Day, we do so under His authority. When we assert the right to do so on any other day, we do so without his authority and solely by human authority."
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Now let me just stop there. I hope you heard what he just said. He said the day specified to observe the Lord's table is Sunday. The day specified to take the collection is Sunday. Then he said if you do this any other day, you're acting out from under the authority of Christ. Well, he goes further and he points out that many will be lost at the Day of Judgment because they fail to honor Christ by acting only under His authority. Here's what he says, quote, "To act outside the sphere of Christ's authority is the very essence of sin. Thus, those who partake of the Lord's Supper on any day other than Sunday or who take up a collection on any day other than Sunday can expect to hear these heartbreaking words from Jesus, 'I never knew you, depart from me, ye that work iniquity.'" And then he concludes by saying, "Let us exalt Christ by submitting to Christ and eating the Lord's Supper on the Lord's Day," end quote. Now what has he just said?
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He said if you observe the Lord's table on any day except Sunday, and if you don't do it every Sunday, and if you take up a collection on any day except Sunday, it is a soul damning sin. I want you to stop and just think about the implications of this.
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Now, very obviously, it would be a sin to act independently of Christ. I mean, that was Adam's first sin. That's what man does by nature. Adam wanted to act independently of God. Adam wanted to be his own God. You remember that? But you know what the Bible tells us? God defines sin for us in 1 John 3 and verse 4. He says, "Whosoever committeth sin transgresseth also the law, for sin is the transgression of the law." In other words, what sin is, sin is a violation of the law. Christ, by His authority, has given us the law. And certainly it would be wrong to act independently of Christ. But you are not acting independently of Christ when you act according to the Word of God. Do you understand?
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That when you examine Acts 20 in verses six and seven, you have to make a large number of assumptions to say that the Christians at Troas observed the Lord's table every Sunday. Look back at those two verses and let me just point out these assumptions. He says in verse 6, "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days." So we know now that they're at Troas and that Paul abode there seven days. "And upon the first day of the week," that would be Sunday, "when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight." Now, first of all, in order to teach that the Christians at Troas observed the Lord's Supper, you must assume that the breaking of bread here was indeed the Lord's Supper and not the common meal that was referred to many times in the Scripture. The Bible does not make it clear whether this was the common meal or the Lord's Supper, or whether or not the Lord's Supper was included.
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It just simply says they came together to break bread. The second assumption that you must make is this. You must assume that this congregation met every Sunday and observed the Lord's Supper each time they met.
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Now, the scriptures do not say that. That is an assumption. I could ask this question. Could not this have been a special event with the appearance and the preaching of the Apostle Paul? I mean, very obviously, so you're going to have to assume, first of all, that the breaking of bread was the Lord's Supper, or at least the Lord's Supper was included. Secondly, you're going to assume that they did this every Sunday. The scripture doesn't say that. All it says was upon the first day of the week when the disciples came together to break bread, Paul preached to them. Thirdly, from this passage, you would also have to assume that every church in the first century met every Sunday and observed the Lord's table each time they met. The Bible doesn't tell us that. What the Bible tells us is that these Christians at Troas met and broke bread together. That's what the Bible does tell us. Fourthly, and listen to this, in order to conclude a weekly observance from this passage, you would have to assume that the practice at the church of Troas was binding upon all churches in the first century and throughout all the ages.
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The Bible does not say that. And I want you to understand something, folks. Listen to me carefully. It is not what one church does that binds our consciences. It is only what the Word of God teaches that binds our consciences.
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Now, would I condemn the church at Troas if they observed the Lord's table every week? Well, of course not. But just simply because they observe the Lord's table every week does not mean, therefore, that every church did or that every church would have to. Therefore, to conclude, then, that the Christians at Troas, what they did would be binding upon Christians throughout all the ages is really begging the question.
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So there is a difference, then, between eisegesis, that's reading into a passage, and exegesis, that's reading out of the passage. Big difference. All this tells us is that the Christians at Troas did meet on the first Sunday and they did break bread and they did so when the Apostle preached there. That's what that passage teaches us. You know what would be really simple? What would really settle the question as to when Christians should observe the Lord's Supper would be this. If you could find a verse in the Bible that said Christians should observe the Lord's Supper each Sunday, or each quarter, or semi-annually, or annually. But what I'm trying to tell you is there is no such verse.
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The frequency of observing the Lord's table is not given to us in Scripture except in one place. I want you to look in your Bibles to 1 Corinthians chapter 11. We read it earlier. 1 Corinthians 11, and let's look at verses 25 and 26. And of course, Paul here is quoting Christ, 1 Corinthians 11. Notice, if you would, verse 25, "After the same manner also he took the cup," he's talking about Christ, "when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." Now, what did the scripture say in verse 25? "As often as you drink." And then in verse 26, "as often as." What does scripture say? Whenever you do it.
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If you do it weekly, fine. If you do it monthly, fine. If you do it quarterly, fine. If you do it annually, fine. If you do it biannually or once every ten years, fine. Whenever you do it, as often as you do it.
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Now, what our Lord says is this, simply, do this. Here's what you do.
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Now, Paul explains the significance of the Lord's Supper in this passage. But then he quotes our Lord as saying, "as often as you do this, you do it in remembrance of me." I'm going to submit to you that the frequency of the Lord's Supper, the frequency or the time of observing the Lord's Supper, has been addressed by our Lord and by the Inspired Apostle with this phrase, "as often as."
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Now I want you to listen to this. This phrase, "as often as," is from a Greek relative adverb, Hosakis. And this adverb is used only with the notion of indefinite repetition. Indefinite repetition. Dr. A.T. Robertson, in his grammar on the Greek New Testament, in light of historical research and other grammarians, point out that this is an adverb with indefinite repetition. Now, the only other time this phrase is used in the Bible is found in Revelation 11.
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And look, if you would please, in verse 6. Revelation 11 and verse 6. Here's the exact same phrase. Revelation 11 and verse 6, and here we're reading about the two witnesses. And the Bible says, Revelation 11 verse 6, "These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them to blood, and to smite the earth with all plagues." What's that next phrase?
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"As often as they will." It's exactly the same word. "As often as." When would the two witnesses smite the earth? As often as they wanted to. Didn't have to be weekly. Didn't have to be quarterly. Didn't have to be semi-annually or annually. They could do it twice a week. They could do it twice a month. They could do it twice a year. It's totally up to them. It's not only indefinite, but it is left solely in their power. They could smite the earth as often as they desire.
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Now, when you go back to 1 Corinthians chapter 11, here's what our Lord is saying, in essence, "as often as you do this." Whenever you desire, in other words, there are no verses in the Bible that regulate the frequency of the observance of the Lord's Supper, what our Lord says is simply this, "as often as you do it, you do it in this manner. You do it in this way." In other words, it's left completely into the realm of what you and I would call whenever. Now, this relative adverb, Hosakis, translated "whenever" or "as often as," is nonspecific in regard to time.
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Daily, weekly, monthly, all would be in accord with the teaching of Jesus and the teaching of Paul. Now, let me show you a vital principle. This would be a hermeneutical principle. You remember hermeneutics is the art or the science of Bible interpretation. Okay? Think about that. And there are laws even given in the Bible concerning hermeneutics, that is, how to interpret the Bible. Well, here's a vital hermeneutical question.
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Let's assume for a moment that in Acts 20, verses 6 and 7, let's assume for a moment that those Christians at Troas did meet each Sunday and did observe the Lord's table every Sunday. Let's assume that.
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Now, my question is this. What should have more weight with Christians and with other churches? What the Christians did at Troas, or what Christ and the Apostle Paul said? You follow me? So just because—and if you could prove that the Church of Troas did it weekly—that doesn't mean anything to us, especially when we have Christ and the Apostle Paul saying, "as often as you do it." So if the Christians of Troas didn't do it every week, that fits in with the "as often as." If churches do it once a month, that fits in with "as often as." If they do it quarterly, if they do it biannually, if they do it annually, if they do it once every ten years, whatever, that still fits in with "as often as." In other words, what our Lord is telling us is this.
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It is not necessarily the frequency of the observation of the Lord's Supper that counts, but the manner in which it is observed that counts. You remember, the Lord's Passover turned into the Jews' Passover. And the Lord's Supper could just as easily turn into our supper. Now, you could remember this, and I'm not advocating this, I'm just pointing it out for your consideration. The Lord's Supper was instituted in the context of the Passover.
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Someone asked, answer this question. How often was the Passover observed? Once a year. So you could then make an argument for the observation of the Lord's Supper based upon the observation of the Passover. I'm not saying that that's what we need to do. I'm just simply saying that that would be a logical argument, considering the fact that the Lord's Supper was instituted in light and in the context of the Passover. But the only logical, sane and scriptural answer as to when we observe the Lord's Supper is to follow the clear teaching of the apostle and of our Lord, who said, "as often as." Now, let me give you two quotes. I suppose that two of the most respected confessions of faith.
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In our day and time are the Westminster Confession of Faith and the London or Philadelphia Confession of Faith. Now, the Westminster Confession of Faith, you know, was written from 1644 to 1648. It is predominantly Presbyterian. But I'll tell you that historically, Baptists and Presbyterians have been just like this. I mean, usually the only two subjects that Baptists and Presbyterians disagree on are baptism and church government. And Baptists initially used the Westminster Confession of Faith for years until they said, look, we disagree with the Presbyterians on baptism, on the structure of church government. Let's get our own. And so the Old London Confession of Faith was developed. And by the way, that is the one that Charles Haddon Spurgeon used in his Metropolitan Tabernacle. And then in 1744, a hundred and something Baptist preachers met in Philadelphia, Pennsylvania and adopted the Old London Confession of Faith as their confession of faith, and thus it became known then as the Philadelphia Confession of Faith. So listen carefully. First of all, here is what the Westminster Confession of Faith says concerning the Lord's Supper.
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Just one paragraph. Here it is. "The communion or supper of the Lord is frequently to be celebrated, but how often may be considered and determined by the ministers and other church governors of each congregation as they shall find most convenient for the comfort and edification of the people committed to their charge. And when it shall be administered, we judge it convenient to be done after the morning sermon."
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Now, I want you to listen to what Westminster Confession of Faith said. "The communion or supper of the Lord is frequently to be celebrated. But how often may be considered and determined by the ministers and other church governors as they shall find most convenient for the comfort and edification of the people committed to their charge." And then they say this, "and when it shall be administered," whenever you do it, "we judge it convenient." In other words, we think it'd be appropriate that you do it after the morning sermon. They're not binding anybody, they're just saying that's what they think. But here the Westminster Confession of Faith just says, ever how often it is done is left up to the pastor and basically to the people based upon their needs and especially for their edification and for their comfort. When you come to the Philadelphia Baptist Confession of Faith, here's what it says, one paragraph.
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"The supper of the Lord Jesus was instituted by Him the same night wherein He was betrayed, to be observed in His churches until the end of the world for the perpetual remembrance, and showing forth the sacrifice of Himself in death, confirmation of faith of believers and all the benefits thereof, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him, and to be a bond and pledge of their communion with Him and with each other."
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Now, if you would take the Philadelphia Baptist Confession of Faith, you will find when in regard to the Lord's Supper, there are eight paragraphs, eight paragraphs explaining and teaching the Lord's Supper. Out of the eight paragraphs, the only thing said about the frequency is this, "it is to be observed in his churches until the end of the world." Didn't specify how often. And you know why these confessions do not specify how often? Because the scripture does not specify how often. That's why the scripture says "as often as you do it." How simple things would be for us if the Apostle Paul had only had the common sense enough to say, "do this once a week" or "once a quarter." But he didn't do that, you see. You know, the Bible says it's the glory of God to conceal a thing. It's the honor of kings to search a matter out. So it's up to us to search the principles out.
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And I'm going to tell you what I honestly, genuinely believe. I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times.
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Now, I want to show you just another parallel illustration. I want you to look in your Bibles to Matthew, chapter six and verse 17. Matthew, chapter six and verse 17. If I were to ask you, and don't answer out loud, I don't really want to know. But if I were to ask you, have you fasted recently? From the looks of most of us, it's pretty obvious we haven't. But you know, a fast doesn't have to be a long period of time.
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It can be a day. It can be a week. It can be up to 40 days. But I'm just simply pointing out, look what our Lord says in Matthew 6 and verse 17. He says, "But thou, when thou fastest, anoint thy head and wash thy face."
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Now, why did he say that? Look in verse 16. "Moreover, when ye fast, be not as the hypocrites of a sad countenance, for they disfigure their faces that they may appear to men to fast. Verily I say to you, they have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father, which is in secret, and thy Father, who seeth in secret, shall reward thee openly." Now, "but thou, when thou fastest," did our Lord tell us when we were to fast? Did he tell us where to do it weekly? Did he tell us where to do it monthly? Did he tell us where to do it annually? No.
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He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner. It's not the frequency, it's the manner in which we fast.
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Now, how often we observe the Lord's table is really left up to us. Really. The frequency of it is left up to us. If we want to do it monthly, fine. If we want to do it quarterly, fine. If we want to do it semi-annually, annually, fine. If we want to do it weekly, fine. It doesn't matter. Our Lord says, "as often as you do it, you do it in this manner." It is the manner that is emphasized. Someone says, "But Brother Weaver, you don't understand. We want to do it weekly because we want to show our love for Christ." Well, if you want to show your love for Christ, why don't you do it daily? Why don't you do it hourly? Yeah, you understand what I'm saying. Observing the Lord's table is not necessarily how we show our love for Christ. You say, well, how do we show our love for Christ? Don't you remember what he said in 1 John 5 and verse 3? "And this is the love of God, that we keep his commandments, and his commandments are not grievous."
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What did our Lord say in John 14? "If a man love me, he'll keep my commandments." Verse 24, "He that loveth me not keepeth not my sayings." You could say in one sense of the word, yes, as we observe it properly, it does indeed demonstrate our love, but that's not the only way that our love is demonstrated. So the only conclusion that we can come to from Scripture is this, that as often as we do it, whether weekly, quarterly, semi-annually, annually, as often as we do it, we're to do it in remembrance of the Lord and honor to him in the manner that he has prescribed. OK. That's the frequency of it. Is that a condemnation of people who observe it weekly? No. Is it a condemnation of those who observe it quarterly? No. The frequency is left to the local assembly, but the manner is prescribed by God.
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Now, let's very quickly look at the servers. Believe it or not, this point has also been a bone of contention among believers. If we're going to have the Lord's table, who is to serve it? Well, tradition says elders or deacons. Now, I want you to understand when I say elders or deacons, that would be opposed to the laity. In other words, elders or deacons are usually considered ordained, and the people are not considered ordained.
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So, here is really the question that you've got to ask. Is it unbiblical to use unordained men to serve the Lord's table? That would be the question to ask.
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Now, I want you to look in your Bibles to Acts chapter 6. I want to answer that question for you. In Acts chapter 6, let's begin reading there with verse 1. Acts 6 and verse 1. Here we go. Acts 6 verse 1. "And in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them and said, It is not reason that we should leave the word of God and serve tables."
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"Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the word. And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas a proselyte of Antioch, whom they set before the apostles, and when they had prayed they laid their hands on them. And the word of God increased, and the number of disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith."
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Now, Acts chapter 6 verses 1-7 tells us a great deal. This is the passage that most people will tell you is where you find the first deacons in the Bible. The only problem is none of these men were ever called deacons.
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Now, it is true that the word diakoneō is used in verse 2, and I'll show you that in just a moment. But none of these men are ever called deacons in the Bible. Moreover, the Bible does not indicate that any of these men were ever ordained. What the Bible does say in verse 2, that the twelve called the multitude of disciples unto them and said, "it is not reason we should leave the word of God and diakoneō tables"—serve tables. Now, the word diakoneō is an infinitive from diakonos. It is where we get our English word deacon from, and it literally means to serve or to be a servant.
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Now, it is obvious that these men were selected in order to take care of the widows of the church, because the widows were complaining that they were not getting their share of the food. Verse 1, "And in those days, when the number of the disciples was multiplied, there was a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." In other words, they thought maybe the Hebrew women were getting a little more food than the Grecian women.
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So there was a problem. Maybe the—and by the way, look in verse two, "then the twelve called the multitude." So we're talking about the twelve what? The twelve apostles. They called the multitude together and they said, look, here's what we're going to do. You look out among you seven men of honest report, full of the Holy Ghost and wisdom, help me out, look in verse three.
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I want you to watch this. You know what most churches do when it comes to the selection of deacons? They vote on them. So let's watch this. Suppose Henry wants to be a deacon, Hobie wants to be a deacon, and so what we do is this. We just have a church vote, and whoever gets the most votes gets to be the deacon. That's how churches do it.
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Look what is said here. If this is deacons in the Bible, never call these men deacons. Verse three, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom"—what's those next words—"whom we may appoint over this business?"
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Now, here's what the apostle said. You look out men that fit these qualifications. Then we will appoint those that we want to use. Why? Why is this important? Well, let's suppose that Henry despised me and didn't want to help me and didn't want to work with me and you voted him in as a deacon. What have I got? I've got somebody on my hands now that I've got to fight just to get things done and get things done just because he's a— Do you realize?
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That's what a lot of churches do. They will force deacons on preachers when those deacons are diametrically opposed to everything the preacher stands for. If you're going to say these were deacons, if you're going to say these were deacons, the preachers appointed them after they met the qualifications. I told you that none of these men are called a deacon in the Bible. We discover Stephen a little bit later on is preaching. Philip in Acts chapter 8 and chapter 21 verse 8, he's called an evangelist.
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Now, it is true that there is an office of a deacon in the New Testament. You'll find that in Timothy chapter 3. You'll find it in the book of Titus as well. There is an office of a deacon in the New Testament. That is true. And it is also true that the word deacon means servant. And deacons are supposed to be the servants of the church in general and the servants of the pastors in particular. Why? If you're going to call these men deacon, please tell me why these first men were originally chosen. Look in verse 3. "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business."
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"But we," that is, the apostles, the preachers, "we will give ourselves continually to prayer and the ministry of the Word." Go back to verse 2. "It is not meet that we should leave the Word of God to serve tables." If you're going to call these men deacons, what were those deacons to do primarily? They were to take the load of mundane things off the preachers. Why? So they could give their time to studying the Word of God and prayer. That's exactly why. That's exactly why. In other words, they took care of the little things and the things that got in the preacher's way of studying and praying.
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Now, traditionally speaking, deacons have served the Lord's supper. But that does not mean that they are the only ones capable or qualified to serve the Lord's supper. It is true that a deacon is a servant. John Gill, another famous Baptist preacher, John Gill, said that a deacon must serve three tables. He must serve the table of the poor, the table of the Lord, and the table of the pastor. How many modern day deacons do any and everything but serve? You go to the average church and the deacons do not serve, they run. They run the church, they run the pastor off many times, they run the finances, they run everything. Listen, I have been to pastors and talking about holding a meeting in their building and the pastor would say, well, I sure would love to have you, but I've got to check with the deacons first, see if we can have this meeting. What? Are you not the pastor of the church? You see what I'm saying? How in the world did we get this from servant to running everything?
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Are you listening to this? Listen to this statement. To understand that elders and deacons may serve the Lord's table is one thing. To however say that they're the only ones who may serve is quite another thing. When you lay down a law that mandates that only elders and deacons may serve the Lord's table, I believe you've gone beyond the word of God and in reality begin to establish that which the Lord hates. You say, what are you talking about?
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Well, look in your Bibles, Revelation chapter 2. Revelation chapter 2. Notice if you would please verse 6. Revelation 2 verse 6. "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate." Skip down to verse 15. "So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate." Now this is the Lord speaking to the churches in verse 6.
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He says you have them among you that hate the deeds of the Nicolaitans, which I also hate. Then he says in verse 15, you got some among you that hold their doctrine, which I hate. Now what in the world is he talking about the Nicolaitans? The word Nicolaitans refers to the destruction of the people. It's based upon the word Nicholas, which means conqueror of the people. The Nicolaitans were a sect who were charged with holding the error of Balaam, of casting a stumbling block before the church of God by upholding the eating of things sacrificed to idols and committing fornication. But more than that, they also established a division—are you listening?—between the clergy and the people.
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Let me ask you a question. In what church particularly do you see the clergy elevated high above the people? Catholic Church. Well, you dummies can't understand anything. I've got to tell you everything. That's the attitude. You can't read the Bible for yourself. You can't understand that. You need a preacher to explain that to you. You follow me? There's this division. Now, let me ask you a question.
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I want you to turn in your Bibles to First Peter, chapter two, as you turn there. By the way, the whole revelation, because we're going to come to Revelation, chapter one. I want you to look in First Peter, chapter two. And please answer this question for me. I understand that the office of a pastor is above the people in one sense of the word, I mean, you have to have an office with authority, I understand that. But does that mean that I am so far above you that you can't understand anything unless I tell it to you, and that you can't do anything unless I tell you to do it? No.
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That's not what that means. You see, when you have a division between the clergy and the people, look what is happening. 1 Peter 2, notice verse 5. 1 Peter 2, verse 5. "Ye also," and he's writing to Christians, "ye also, as lively or living stones, are built up a spiritual house," help me out now, a what? "A holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ." Who is the holy priesthood? The people of God. Look in your Bibles, Revelation chapter 1 and verses 5 and 6. Revelation 1 verses 5 and 6. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth, unto him that loved us and washed us from our sins in his own blood, and hath made us kings and what?"
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"Priests, unto God and his Father, to him be glory and dominion forever and ever. Amen." So when you begin to set a division where you've got this group of clergy who are the ordained, who can do things, and there's the other people out there, they can't do anything. They're not of us. That's part of that which the Lord hates.
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Now, listen to me carefully. Here's my position, and I'll explain it to you. I believe that godly men may serve the supper, equally as elders and deacons. You've got to ask yourself this question. What about churches that are so small they don't have deacons? If you say that deacons are the only ones who can serve the Lord's Supper, what do those churches do? Not observe it until they can get a deacon or two in there? You follow me?
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And let me tell you something. I just heard about a man who was running for deaconship in a church. And the man was a known fornicator. My question is this, folks. Which do you think is more pleasing to the Lord? To having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained. I don't know about you, but I believe I'd take the godly man over the ordained man any day of the week. It is one thing to say that elders and deacons may serve. It's quite another thing to say they're the only ones who can serve. Nowhere in Acts chapter 6 are these men called deacons. We assume that. So let me just draw this up to a close and think about this.
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The frequency of the observance is left to the pastor and to the needs of the people. If the people say, man, we need it more than once a year. Fine. We want to have it quarterly. Fine. We want to have it monthly. Fine. That's no problem. The problem is not the frequency, but the manner in which it is observed. When we come to observe the Lord's table and we do it just simply as a ritual or as a ceremony or something to do, it's wrong. The manner must be right. And the servers, whether they're ordained or not, must be godly men. Not just simply men who happen to be ordained and are living ungodly lives. There's no straightforward command in the scripture that says you must do this weekly or you must do it monthly and only these may serve. So what we need to do is to put our hearts and minds together and say, we will do it quarterly or we will do it semi-annually or annually or ever how often. But however often we do it, it must be done biblically and in the manner that Christ has ordained.
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Now, I want you to stick with me because the next three messages are going to be vitally important as we talk about the elements in the Lord's Supper. And I want you to have your thinking shoes on. And keep your fingers ready to turn in Scriptures, because we're going to see a lot of things. And our thinking will be challenged from the Word of God. Let's pray.
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Father, we are so thankful today for Jesus Christ. We're thankful for the principles in the Word of God. We're thankful for the teaching of the Word of God. Help us, Lord, to honor thee in all that we say and do. And we ask, Father, your direction and blessing in this assembly. And help us, Lord, to meet the needs of your people in observing the Lord's table in the manner in which you have prescribed. In the name of Jesus Christ we ask and pray, Amen.
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You may contact Freedom Ministries by mail at 7400 Abercorn, that's A-B-E-R-C-O-R-N Street, Suite 705, PMB 175, Savannah, Georgia, 31406. Or give us a call at 912-925-9175.
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You can also visit our website at www.freedomministry.com
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T22:28:44Z

The Lord's Supper - Part 6

John Weaver | Freedom Ministries

In this sermon, John Weaver addresses two controversial aspects of the Lord's Supper: the frequency of observance and who may serve. He argues from 1 Corinthians 11:25-26 that the phrase 'as often as' (Greek Hosakis) indicates indefinite repetition, leaving the frequency to the discretion of the local church. He critiques those who mandate weekly observance based on Acts 20:7, showing the assumptions required. Regarding servers, he contends that while deacons traditionally serve, Scripture does not restrict service to ordained men; godly character is paramount. The sermon emphasizes that the manner of observance is more critical than frequency or the ordination status of servers.

Introduction and Review

Scripture Reading — 1 Corinthians 11:20-34

"When you come together, therefore, to one place, this is not to eat the Lord's supper. For in eating, every one taketh before another his own supper, and one is hungry, and another is drunken. What, have you not houses to eat and to drink in?"

Controversial Issues: Time and Servers

Weaver introduces the two main topics: the frequency (time) of the Lord's Supper and who should serve it, acknowledging these have caused contention among believers.

Frequency of the Lord's Supper

Weaver examines whether the Lord's Supper should be observed daily, weekly, monthly, quarterly, or annually, and critiques the view that weekly observance is mandated.

Acts 2:42,46 and Daily Observance

Scripture Reading — Acts 2:42,46

"And they continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers."

Acts 20:7 and Weekly Observance

Weaver analyzes Acts 20:7, where disciples broke bread on the first day of the week. He lists four assumptions required to conclude that weekly observance is binding on all churches.

Scripture Reading — Acts 20:6-7

"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days. 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."

Now, some are going to say that here it is, right here, that the disciples at Troas, they came together on the first day of the week, and they came together to break bread.

Scripture Reading — Acts 20:6-7

Here are the statements by Ron Holbrook, who is a minister with the non-institutional Churches of Christ in Kentucky. In his article that he wrote, "The Lord's Supper is the day specified." Here is what he says. "Yes, the Lord's Day, Sunday, is specified by the Lord for eating the Lord's Supper. This day, and this day alone, is the day authorized for eating the Lord's Supper when saints assemble to worship." And he uses Acts 20 and verse 7. "This day, this day alone, is the day authorized for taking a collection when we assemble to worship." And he uses 1 Corinthians 16, verse 2. Then he asks this question. "Is it a sin to eat the Lord's Supper on other days? Yes, it is. It is always sinful to act without the authority of Christ. When we eat the Lord's Supper on the Lord's Day, we do so under His authority. When we assert the right to do so on any other day, we do so without his authority and solely by human authority."

Scripture Reading — Acts 20:6-7

"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days, where we abode seven days."

So we know now that they're at Troas and that Paul abode there seven days.

Scripture Reading — Acts 20:6-7

"And upon the first day of the week,"

that would be Sunday,

Scripture Reading — Acts 20:6-7

"when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight."

The Biblical Phrase 'As Often As'

Weaver points to 1 Corinthians 11:25-26 as the only scriptural regulation on frequency. The Greek adverb Hosakis denotes indefinite repetition, leaving the timing to the church's discretion.

Scripture Reading — 1 Corinthians 11:25-26

"After the same manner also he took the cup,"

he's talking about Christ,

Scripture Reading — 1 Corinthians 11:25-26

"when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come."

Now, what did the scripture say in verse 25? "As often as you drink." And then in verse 26, "as often as." What does scripture say? Whenever you do it.

Scripture Reading — Revelation 11:6

"These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them to blood, and to smite the earth with all plagues."

What's that next phrase?

Scripture Reading — Revelation 11:6

"As often as they will."

It's exactly the same word. "As often as.

Scripture Reading — Revelation 11:6

" When would the two witnesses smite the earth? As often as they wanted to. Didn't have to be weekly. Didn't have to be quarterly. Didn't have to be semi-annually or annually. They could do it twice a week. They could do it twice a month. They could do it twice a year. It's totally up to them. It's not only indefinite, but it is left solely in their power. They could smite the earth as often as they desire.

Hermeneutical Principle and Confessions

Manner Over Frequency

Weaver concludes that Christ is more concerned with the manner of observance than the frequency, using fasting in Matthew 6 as a parallel where manner is emphasized over timing.

It can be a day. It can be a week. It can be up to 40 days. But I'm just simply pointing out, look what our Lord says in Matthew 6 and verse 17. He says,

Scripture Reading — Matthew 6:16-18

"But thou, when thou fastest, anoint thy head and wash thy face."

He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner. It's not the frequency, it's the manner in which we fast.

Servers of the Lord's Supper

Scripture Reading — Acts 6:1-7

"And in those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them and said, It is not reason that we should leave the word of God and serve tables."

Scripture Reading — Acts 6:1-7

"it is not reason we should leave the word of God and diakoneō tables"

—serve tables. Now, the word diakoneō is an infinitive from diakonos. It is where we get our English word deacon from, and it literally means to serve or to be a servant.

Deacons as Servants, Not Rulers

Weaver explains that deacons are meant to serve, not rule, and that restricting service to ordained men can lead to a clergy-laity division, which is akin to the Nicolaitan error hated by Christ.

Scripture Reading — Revelation 2:6,15

"But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."

Skip down to verse 15.

Scripture Reading — Revelation 2:6,15

"So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate."

Now this is the Lord speaking to the churches in verse 6.

Scripture Reading — 1 Peter 2:5

stones, are built up a spiritual house," help me out now, a what? "A holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ."

Godly Character Over Ordination

Closing and Upcoming Topics

Weaver previews the next messages on the elements of the Lord's Supper and closes in prayer.

The Lord's Supper - Part 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	51406231526
Subject	New Testament Studies
Course	Revelation Themes and Eschatological Applications
Genre	Sermon
Date	2006-02-26
Dictation Name
Book	Book 041: The Lord's Supper — Chapter 6
Source Timed Segments	85

Lecture Guide

Outline

Introduction and Review: Weaver reviews previous lessons on the Lord's Supper, including its names, significance, partakers, and requirements. He notes the Corinthian church's divisions and problems that made their observance profane.
Controversial Issues: Time and Servers: Weaver introduces the two main topics: the frequency (time) of the Lord's Supper and who should serve it, acknowledging these have caused contention among believers.
Frequency of the Lord's Supper: Weaver examines whether the Lord's Supper should be observed daily, weekly, monthly, quarterly, or annually, and critiques the view that weekly observance is mandated.
Acts 2:42,46 and Daily Observance: Weaver addresses the claim that the early church observed the Lord's Supper daily based on 'breaking of bread' in Acts 2, arguing that these references likely refer to common meals, not the ordinance.
Acts 20:7 and Weekly Observance: Weaver analyzes Acts 20:7, where disciples broke bread on the first day of the week. He lists four assumptions required to conclude that weekly observance is binding on all churches.
The Biblical Phrase 'As Often As': Weaver points to 1 Corinthians 11:25-26 as the only scriptural regulation on frequency. The Greek adverb Hosakis denotes indefinite repetition, leaving the timing to the church's discretion.
Hermeneutical Principle and Confessions: Weaver argues that Christ's and Paul's words ('as often as') carry more weight than the practice of the Troas church. He cites the Westminster and Philadelphia Confessions, which do not specify frequency.
Manner Over Frequency: Weaver concludes that Christ is more concerned with the manner of observance than the frequency, using fasting in Matthew 6 as a parallel where manner is emphasized over timing.
Servers of the Lord's Supper: Weaver addresses who may serve, questioning the tradition that only ordained elders or deacons can serve. He examines Acts 6 to show that the men chosen were not called deacons and were appointed to serve tables, not specifically the Lord's Supper.
Deacons as Servants, Not Rulers: Weaver explains that deacons are meant to serve, not rule, and that restricting service to ordained men can lead to a clergy-laity division, which is akin to the Nicolaitan error hated by Christ.
Godly Character Over Ordination: Weaver argues that godly men, even if unordained, are more fitting to serve than ungodly ordained men. He concludes that the frequency and servers are matters of local church discretion, provided the manner is biblical.
Closing and Upcoming Topics: Weaver previews the next messages on the elements of the Lord's Supper and closes in prayer.

Major Themes

Key Arguments

Acts 20:7 does not mandate weekly observance

To conclude weekly observance from Acts 20:7, one must assume the breaking of bread was the Lord's Supper, that the Troas church did it every Sunday, that all first-century churches did likewise, and that this practice is binding on all churches—none of which are stated in Scripture.

Weaver lists four assumptions: 'you must assume that the breaking of bread here was indeed the Lord's Supper... you must assume that this congregation met every Sunday... you would also have to assume that every church in the first century met every Sunday... you would have to assume that the practice at the church of Troas was binding upon all churches.'

The Greek adverb Hosakis indicates indefinite repetition

The phrase 'as often as' in 1 Corinthians 11:25-26 translates the Greek relative adverb Hosakis, which is used only with the notion of indefinite repetition, meaning the frequency is not fixed.

Weaver explains: 'This phrase, "as often as," is from a Greek relative adverb, Hosakis. And this adverb is used only with the notion of indefinite repetition.'

Christ's words outweigh church practice

Even if the Troas church observed the Lord's Supper weekly, the direct teaching of Christ and Paul ('as often as') carries more authority than the example of one church.

Weaver asks: 'What should have more weight with Christians and with other churches? What the Christians did at Troas, or what Christ and the Apostle Paul said?'

Fasting parallel illustrates emphasis on manner

Jesus' teaching on fasting in Matthew 6 uses 'when you fast' without specifying frequency, focusing instead on the manner, just as the Lord's Supper emphasizes manner over timing.

Weaver notes: 'He just said, whenever you do it, don't do it the way the Pharisees do. What is he concerned about? The manner, the manner.'

Acts 6 men were not called deacons

The seven men chosen in Acts 6 were appointed to serve tables, not specifically the Lord's Supper, and are never called deacons in Scripture; thus, using this passage to restrict servers to deacons is unfounded.

Weaver states: 'none of these men were ever called deacons. Moreover, the Bible does not indicate that any of these men were ever ordained.'

Godly character trumps ordination for servers

A godly unordained man is more pleasing to the Lord as a server than an ungodly ordained man, because character is the biblical qualification.

Weaver asks: 'Which do you think is more pleasing to the Lord? To having an ordained man serve the table who happens to be a fornicator or ungodly, or having a godly man serve the table who happens not to be ordained.'

Scripture References

1 Corinthians 11:20-34: Weaver reads the passage as the primary text for the study, covering the Lord's Supper institution and the Corinthian abuses.
Acts 2:42,46: Weaver discusses the claim that 'breaking of bread' refers to daily observance of the Lord's Supper, arguing it likely refers to common meals.
Acts 20:6-7: Weaver examines this passage used to support weekly observance, listing assumptions required to make it binding.
1 Corinthians 11:25-26: Weaver highlights 'as often as' as the only biblical regulation on frequency, indicating indefinite repetition.
Revelation 11:6: Weaver cites the only other use of Hosakis ('as often as they will') to illustrate indefinite repetition left to one's discretion.
Matthew 6:16-18: Weaver uses Jesus' teaching on fasting as a parallel where manner is emphasized over frequency.
1 John 5:3: Weaver references this verse to show that love for Christ is demonstrated by keeping His commandments, not merely by frequent observance.
John 14:24: Weaver quotes Jesus' words that loving Him means keeping His sayings, reinforcing the point about obedience.
Acts 6:1-7: Weaver examines the selection of the seven men to serve tables, arguing they were not called deacons and were not specifically appointed to serve the Lord's Supper.
Revelation 2:6,15: Weaver references the Nicolaitans, whose deeds and doctrine Christ hates, to warn against creating a clergy-laity division.
1 Peter 2:5: Weaver cites this verse to show that all believers are a holy priesthood, countering the idea of a separate clergy class.
Revelation 1:5-6: Weaver quotes this passage to reinforce that Christ has made believers kings and priests, emphasizing the priesthood of all believers.

Historical References

Ron Holbrook and the non-institutional Churches of Christ: Weaver quotes Holbrook's extreme view that observing the Lord's Supper on any day other than Sunday is a soul-damning sin, as an example of legalism.
Westminster Confession of Faith (1644-1648): Weaver cites this Presbyterian confession, which states that the frequency of the Lord's Supper is left to the discretion of church leaders for the edification of the people.
Philadelphia Baptist Confession of Faith (1744): Weaver notes that this Baptist confession, adopted from the Old London Confession, does not specify how often the Lord's Supper should be observed, only that it is to be observed until the end of the world.
John Gill, Baptist preacher: Weaver references Gill's statement that a deacon must serve three tables: the table of the poor, the table of the Lord, and the table of the pastor.
Nicolaitans: Weaver explains that the Nicolaitans were a sect that established a division between clergy and laity, which Christ hates, as mentioned in Revelation 2.

Important Quotes

The frequency of observing the Lord's table is not given to us in Scripture except in one place.

Weaver asserts that Scripture does not prescribe a specific frequency, setting up his argument from 1 Corinthians 11.

As often as you do it, you do it in this manner. It is the manner that is emphasized.

This summarizes Weaver's main point that the manner of observance is more important than the frequency.

I believe that Christ is more concerned with the manner of our observance than he is the frequency of it. If we do it right one time, that's a whole lot better than doing it wrong a thousand times.

A key statement emphasizing the priority of proper observance over mere repetition.

It is not what one church does that binds our consciences. It is only what the Word of God teaches that binds our consciences.

Weaver establishes the hermeneutical principle that Scripture, not church tradition, is authoritative.

I believe that godly men may serve the supper, equally as elders and deacons.

Weaver's clear position that ordination is not a requirement for serving the Lord's Supper.

When you begin to set a division where you've got this group of clergy who are the ordained, who can do things, and there's the other people out there, they can't do anything. They're not of us. That's part of that which the Lord hates.

Weaver warns against creating a clergy-laity division, linking it to the Nicolaitan error.

Discussion Questions

[Question]

How does the phrase 'as often as' in 1 Corinthians 11:25-26 guide our understanding of the frequency of the Lord's Supper?

[Context]

Weaver argues that this phrase indicates indefinite repetition, leaving the frequency to the church's discretion.

[Question]

What assumptions are necessary to use Acts 20:7 as a proof text for mandatory weekly observance, and are those assumptions justified?

[Context]

Weaver lists four assumptions and challenges their validity.

[Question]

Why does Weaver believe that the manner of observing the Lord's Supper is more important than the frequency?

[Context]

He uses the parallel of fasting in Matthew 6 and the Corinthian abuses to illustrate this point.

[Question]

What biblical evidence does Weaver present to argue that unordained men may serve the Lord's Supper?

[Context]

He examines Acts 6 and the absence of a direct command restricting servers to ordained men.

[Question]

How does the concept of the priesthood of all believers (1 Peter 2:5, Revelation 1:6) relate to the question of who may serve the Lord's Supper?

[Context]

Weaver uses these verses to counter the idea of a strict clergy-laity division in service.

[Question]

What dangers does Weaver see in restricting the serving of the Lord's Supper to ordained men only?

[Context]

He warns of creating a Nicolaitan-like division and elevating ungodly ordained men over godly unordained men.

[Question]

How should a church decide on the frequency of the Lord's Supper and the selection of servers according to the principles in this sermon?

[Context]

Weaver concludes that these matters are left to the local church's discretion, guided by biblical principles and the needs of the people.

Applications

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