Church Order: Worship, Sacraments, and the Lord's Supper

The Lord's Supper - Part 3

Transcript: AI Transcript

Professor: John Weaver

Subject: Church Government

Genre: Sermon

Dictation Name:

Date: 2006-02-05

Synopsis: In this sermon, John Weaver examines the question of who should partake in the Lord's Supper, arguing for the position of close communion—that only baptized believers who are members in good standing of the local assembly and living orderly lives should participate. He outlines four possible positions (open, restricted, closed, and close communion) and presents biblical principles showing the Supper is a church ordinance for the gathered church under local discipline, with prerequisites of salvation, baptism, church membership, and godly living.

[John Weaver] All right, 1 Corinthians chapter 11. 1 Corinthians chapter 11, and let's begin reading there with verse 20. We're still continuing with the Lord's Supper. 1 Corinthians 11, verse 20. When you come together, therefore, into one place, this is not to eat the Lord's Supper, for in eating everyone taketh before other his own supper, and one is hungry and another is drunken. What? Have you not houses to eat and drink in, or despise you the church of God, and shame them that have not?

[John Weaver] What shall I say to you? Shall I praise you in this? I praise you not. For I 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 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 he come. Wherefore, whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself, not discerning the Lord's body.

[John Weaver] For this cause many are weakened 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 of the world. Wherefore, my brethren, when you come together to eat, tarry one for another. And if any man hunger, let him eat at home, that you come not together unto condemnation, and the rest will I set in order when I come."

[John Weaver] You'll remember by way of review that I told you that the Lord's Supper is an ordinance. It is a sovereign ordinance in the sense that the Lord Jesus himself ordained it. And we call it a gospel ordinance because it symbolizes the gospel realities. And I told you basically there are only two ordinances and they are baptism and the Lord's Supper. In our first lesson, we looked at the names given to the Lord's Supper, and we saw they were the Lord's Table, the Lord's Supper, Communion, the Cup of Blessing, the Cup of the Lord, the Breaking of Bread, and the Eucharist. And, of course, remember I told you that the term Eucharist just simply refers to gratefulness and thankfulness.

[John Weaver] It has nothing to do with the Roman Catholic Church or its teaching. Now, the significance of the Lord's Supper, which we've already looked at as well, can be seen in that symbolically it is a sacrificial meal. And I always want to clarify that and say I did not say it was a sacrifice, but it symbolizes a sacrificial meal. Also, it is a covenantal meal, a memorial meal, a commemorative meal, a communion meal, a celebrational meal, a pictorial meal, a symbolical meal, and then lastly, an eschatological meal.

[John Weaver] I went over all of this last Sunday. Now, today what I want to do is begin the third point by looking at the partakers. And I'm going to tell you up front that I'm going to have to finish this point next week because I cannot cover all of it this week. So today I'm going to be dealing with the Lord's Supper, the partakers, although this would be lesson number three, part one. And so next week it'll be lesson number four, part two. So as we talk about the partakers of communion, let me begin by assuring you that as we discuss the partakers of communion, this in reality is one of the most controversial points in this series. It need not be, and it should not be, but I suppose that there is probably only one other point in this entire series that will raise as many questions and emotions, and that one point will be when I get to the elements of the Lord's table.

[John Weaver] But interestingly enough, the reason there are usually, there is so much controversy on this is because there are individuals who have embraced positions that they have heard, that they've been taught, that they've been raised in, and they've just never studied anything out for themselves. And so consequently, whenever you hear something new or different, then inevitably there's going to be a reaction. Now, it's not that there is any such thing as new truth. You understand that. If truth is new, then it's not truth. But it may be new to us in the fact that we've just never heard it before, we've never thought about it, and we've certainly never entertained that before. So let me just say at the very outset, and I want you to understand that my purpose is not to alienate or disturb or upset anyone, But my purpose is to be as biblical and as scriptural as possible. So it is not my intent, then, to destroy friendships or drive anyone away or make anyone mad or deprive people of biblical blessings.

[John Weaver] No. My intent is just simply to be biblical and scriptural. You know, the Bible says in Isaiah 8 and verse 20, listen carefully, to the law and to the testimony, if they speak not according to this word, It is because there is no light in them. So it is my intent then to speak according to this word and in doing so bring as many biblical blessings upon as many people as possible.

[John Weaver] So as I handle this particular point, the partakers, it is my intention then to descend from the general to the particulars. Now, some of you have already asked me questions after the last two sessions, and some of those questions are going to be answered this week. Some of them will be answered next week. But listen carefully as we discuss, then, the partaker. So we have to ask this question, who should partake of the Lord's Supper? Well, there has been a debate that has gone on over this one simple question for centuries. And I certainly do not take the position that I am the all-knowing one and that I'm going to answer this debate for everyone. I certainly will not.

[John Weaver] I know better than that. But what I do want to accomplish is that I want to answer this question, at least for this assembly, Or secondly, I want to provoke you to study so that you may help answer the question for this assembly. So let's ask this question. Who are the partakers in the Lord's Supper?

[John Weaver] Now, in a very general sense of the word, there are only four possible positions. Now, I realize that many of you have never heard all of these positions before, but I want you to listen very closely because they're very easily comprehended. What would be the first answer as to who should partake of communion? Number one, there is the position that is known as open communion. Open communion. This position teaches that if anyone who is a Christian happens to be in the room when the Lord's Supper is being observed, that he may simply partake.

[John Weaver] In other words, church membership is not required. Baptism is not required. This position just simply says as long as you are a professing Christian, doesn't matter who you are, where you're from or what you're doing or what you believe or how you're walking, just if you're there, you may partake of communion. There are some that push this position to the nth degree and even say that the unsaved may partake. Now, I certainly believe that anyone who would advocate that position would be certainly ignorant of Bible doctrine, but there are some who push it that far. So, in order to answer this question, who may partake, there are some who believe in what is known as open communion. The second position is that which is known as restricted communion. Now, restricted communion is that position that restricts the observance of the Lord's Supper to believers only. Now, when I say that, I mean this, that it would include believers from other assemblies as well, from anywhere and everywhere, And just so that you were a believer, you would be embodied to partake.

[John Weaver] But it's restricted to believers, that means no unconverted people could partake. So the only qualification then, in restricted communion, is that you must be a believer. The third position is known as closed communion. C-L-O-S-E-D. Closed communion. Now, closed communion is that position that says that communion is for all believers of like faith and practice who are in good standing with the church and sister churches of like faith and practice. Now, let me give you an example of closed communion. the Primitive Baptist. So if you are a Primitive Baptist member, say in the church in Jessup, and you go to the Primitive Baptist Church in Scriven, and they are observing the Lord's Table, you may partake, but only because you are a member of a sister church of light, faith, and practice. So if you happen to be a Reformed Baptist or a Sovereign Grace Baptist and you went there, you would not be allowed to partake because it is closed. It is only for those who are like faith and practice in that church and in sister churches.

[John Weaver] So you've had open communion. You've had restricted communion. You've had closed communion. And then the fourth position is called close communion. C-L-O-S-E. Not closed, but close communion. The position of close communion is this, that communion is for those believers who are in good standing and are members of that particular assembly. All others are excluded. Even those from sister churches with like faith and practice.

[John Weaver] It doesn't matter if you believe identically the same thing or not. Close communion means this. It is for those of us who are believers, who are members of this assembly, who attend here faithfully, and who have a godly and orderly life. Now, the practice of close communion is commonly charged with being unreasonable, unsociable, and bigoted. And it's especially criticized in this ecumenical age when doctrine does not matter to anyone and when individual rights are elevated above doctrinal truth and individual rights even include the right to be wrong. Well, because of the unpopularity of close communion, Sometimes it has been abandoned by denominational churches. However, what I want to show you today is I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept. Now, close communion is practiced by a lot of churches, not just Baptist churches. It's also practiced by the Lutherans. especially the Missouri Synod, it's also practiced by the Presbyterians. Let me just read something to you just to show you the position of the Lutheran Church of the Missouri Synod.

[John Weaver] Here are two paragraphs that they put forth concerning communion in their churches. Now, please remember, and I'm going to point this out just a little bit later, But you remember the Lutherans believe in consubstantiation. Roman Catholics believe in transubstantiation. And the difference is really minor in one sense of the word and major in another sense. But when the Roman Catholics say that when they say their little incantation over the bread and the wine, then the bread actually becomes the body of Christ. and the wine actually becomes the blood of Christ. Well, the Lutherans do not believe in transubstantiation. They believe in consubstantiation. They say that Christ comes with, in, under, and around the bread and the wine. So listen to what they say, and this is their position. It's close communion. Just two paragraphs. Here it is. As a member congregation of the Lutheran Church, Missouri Synod, We confess with the Saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with, and under the bread and wine for the forgiveness of sin and the strengthening of faith.

[John Weaver] We practice close communion as an expression of our unity in doctrine, believing that when individuals partake of the sacrament of the altar, They are at the same time making confession of their agreement with the doctrines of the hosting congregation or church body. Because most denominations no longer believe that the body and blood of Christ are truly present in, with, and under the bread and wine, but confess that he is only present in a symbolical or representative way, we cannot expect others to make such a commitment. nor do we want anyone to compromise their own conscience and the teachings of their home church. Therefore, our practice of close communion admits only those in doctrinal agreement with the confessions of the Lutheran Church, Missouri Synod."

[John Weaver] Now notice what they're saying. They're saying one of the reasons we practice close communion is we want everyone to agree with our doctrine. And we don't expect those who have never been taught by us, and those who are not one of us, to agree with this doctrine. So we're not going to ask anyone to compromise his conscience, and we're not going to ask anyone to lie. We're just going to say, this is for our church, this is for our believers. And if you're one of us, fine, you may partake. But if you're not one of us, you may not partake. Now, so Lutherans then believe in consubstantiation, and they do not want anyone, that is the Missouri Synod, to partake who was not one of their own.

[John Weaver] Now, some churches refer then to the Lord's Supper as a sacrament. In fact, Sometimes the Lutherans refer to it as a sacrament, but mainly the Roman Catholics. You hear other people refer to sometimes even Baptists, sometimes Presbyterians refer to it as a sacrament.

[John Weaver] Now, I have problems with that word and I'm going to explain why. You see, the Roman Catholic Church teaches that there are seven sacraments. Okay? The Greek church, the Greek Orthodox, does not use the word sacrament, but it uses the word mystery. But it also teaches them that there are seven mysteries, which would be the same as the seven sacraments. There are Protestant churches, as well as Baptists, that teach that there are only two, Baptist and Communion. Now, the Mormon Church teaches there's only one sacrament, which is communion. Of course, I believe their use of the word sacrament is something totally different from the definition that most churches would put on it. Now, the word sacrament comes to us from the Latin language. If you try to find the origin of the word, you're going to You're going to run into several things. First of all, some will say that the word sacrament actually signifies an oath that the military gave at their enlistment. Others would say that the word, its origin signified a deposit that was set aside by two parties who were in a dispute.

[John Weaver] And neither one of these usages, I believe, would correspond to the religious usage today of a sacrament. Now, I said I had a problem with the word, and I'm going to tell you why I have a problem with the usage of the word sacrament. Because the Roman Catholic Church teaches that a sacrament is a means of acquiring grace through a ritual that has been prescribed by the church.

[John Weaver] Now, the faith of the person administering the sacrament, nor the faith of the person receiving the sacrament, has anything to do with it. They say it is a sacrament and it is valid because church rituals are being observed. Whether you were a believer or not is immaterial.

[John Weaver] Now you can find this in the decree of the Council of Trent, Canon 7. So here's what they're saying a sacrament is. A sacrament is a means by which you acquire grace. You just go through this ritual, doesn't matter whether you're a man of faith or not, you go through the ritual and grace is being given to you.

[John Weaver] Now, I don't know if you caught this or not, but actually the Lutheran Church teaches the same thing. Listen to this statement. I'm going to go back and read from the Lutheran Church, Missouri Synod. Here it is. As a member congregation of the Lutheran Church, Missouri Synod, we confess with the saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with and under the bread and wine for the forgiveness of sins.

[John Weaver] And the strengthening of our faith. So what are they saying? They're saying it is a ritual, it is a ceremony by which you acquire grace, and especially the grace of forgiveness.

[John Weaver] Now, when you hear the word sacrament, the average person, or at least I do, automatically thinks of the Roman Catholic Church. I don't think of a Baptist church or a Presbyterian church. I think of a Roman Catholic church. So, I hesitate to use that word only because of the unbiblical connotation that's usually associated with it.

[John Weaver] Now let me tell you historically that Baptists have practiced either closed communion or close communion. It has only been in recent times that open or restricted communion has come into vogue. Let me read to you just a paragraph from William Cathcart's book, The Baptist Encyclopedia. You'll find this on volume 1, page 257, and he says this, The practice of open or restricted communion is of comparatively recent origin, and its history presents little to recommend it.

[John Weaver] It seems to have been a natural outgrowth of persecuting times when the people of God were few in number and were compelled to worship in secret places, and when the preservation of the fundamentals of divine truth made men blind to grave errors that were regarded not as soul-destroying. In the first half of the seventeenth century, it made its appearance in England. So here's what he's saying then, probably open and restricted communion, came into vogue when believers were few, they were being persecuted, they had to hide out, and when they got together, they observed the Lord's table and they did so not necessarily pushing any doctrine, and they didn't count it necessarily as a soul-destroying

[John Weaver] error, so they just simply went ahead with it. It was Robert Hall, an English Baptist, who lived from 1764 to 1831 who helped promote open communion. Now, we've talked about open communion, restricted communion, closed communion, and close communion.

[John Weaver] Now, in order to try to determine which one of these is the biblical concept, we need to look at a number of principles that are in Scripture. It would be awfully easy if you could turn to a chapter and verse that said, Thou shalt practice closed or open restricted communion. But the Bible says it's the glory of God to conceal a matter and it's the honor of kings to search it out. And although there may not be a distinct verse that says, Thou shalt practice closed or closed communion, There are principles that are very plain and evident in the Bible. Let me give you some of these principles.

[John Weaver] First of all, the Lord's Supper, as is baptism, is a church ordinance. The Lord's Supper, as is baptism, is a church ordinance. By that statement, I mean that the ordinance is given to the church as a local institution.

[John Weaver] Now may I remind you, and this should be very easy for you to follow, God only created three institutions. That's all. He created the family, which is a ministry of education, the church, which is a ministry of grace, and the civil government of the state, which is a ministry of justice. He did not give communion to the family, and He did not give communion to the state, The only one he gave communion to and baptism to were the church. So the Lord's Supper then, like baptism, is a church ordinance. Why is it that you do not see para-church organizations or individuals going around serving and observing the Lord's Supper? The answer to that is very simple. Because God gave the ordinance to the church as an institution. Baptism and the Lord's Supper was never given to the individual. It was never given to the state.

[John Weaver] Now let me show you. Look in your Bibles to Matthew chapter 28 and then go ahead and find Ephesians chapter 2 because we'll be going there next. Look in Matthew 28 and here you will remember is the Great Commission. And look what our Lord says. He is talking to his disciples, to the apostles. But he says in Matthew chapter 28, beginning there with verse 18, And Jesus came and spake unto them, saying, All power is given unto me in heaven and earth.

[John Weaver] Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. teaching them to observe all things whatsoever I have commanded you, and belong with you always, even to the end of the world." Now, if you look at the ascension, they were standing there watching our Lord, and our Lord here, before He is ascended up into heaven, He gives us great commission, and He tells them to baptize and to teach them to observe all things whatsoever He has commanded. Now, look at Ephesians chapter 2. at what the Bible says with verse 20, Ephesians 2 and verse 20. Look very carefully, Ephesians 2 verse 20.

[John Weaver] In fact, we'll read verse 19, just so you'll see he's talking about the saints, he's talking about believers. He says, Now, therefore, you are no more strangers and foreigners, but fellow citizens with the saints and of the household of God and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone." What is he telling us? That the teaching of the apostles is the foundation stone of the church. They were the representatives of the church. That's why in Acts 2 and verse 42, we read this I believe last week, but look at it again, Acts 2 and verse 42, look what the early church did. Acts 2, verse 42, the Bible says, and they continued steadfastly in the apostles' doctrine and fellowship and breaking of bread and prayers. Why did they continue steadfastly in the apostles' doctrine? Because the apostles were the foundation stone of the church. That's what he's saying in Ephesians chapter 2. Of course, you know that the great foundation stone is none other than Jesus Christ.

[John Weaver] But the apostles and prophets are only as they preached and taught Jesus Christ. Now, let me ask you a question. Would you not think it odd if you went down to the local YMCA and saw the women's missionary organization down there serving communion? Well, of course you would. What if you saw the Royal Ambassadors, which is the little boys in the Baptist denomination, Southern Baptist denomination? Wouldn't it be odd if you went to a youth camp and saw these young men serving communion? Well, of course you would. Why would you think it would be odd?

[John Weaver] Because The Lord's Supper was given to the church as an institution. It was not given to a parachurch organization. That's why you don't go into private homes and and see people just serving communion in private homes. Not unless there is a home church meeting there. You follow what I'm saying? Because it was never ever given to individuals. It was never ever given to parachurch organizations. So the Lord's Supper as his baptism is an ordinance Period. A church ordinance.

[John Weaver] Secondly, here's the second principle. The Lord's Supper is an ordinance for the gathered or the assembled church. It's not only a church ordinance. It is an ordinance for the gathered or the assembled church. It should be understood that the Lord's Supper is not for the unsaved. It is not just for family members. It is not for friends. Listen carefully. It is not even for the sick and the bedridden who happen to be members of the local church. Hang on.

[John Weaver] Scriptures know nothing of a carry out service or drive through communion service. Look in your Bibles to 1 Corinthians chapter 1. Let me show you something. Then we're going back to 1 Corinthians 11. But look in 1 Corinthians chapter 1 and notice what the Apostle Paul says. Paul gives a greeting in 1 Corinthians 1 and verse 1, and he says this, Paul called to be an apostle of Jesus Christ through the will of God and Sosthenes, our brother, who happened to be with Paul, unto the what? Church of God, which is at Corinth.

[John Weaver] To whom is this epistle addressed? To the local church that is at Corinth.

[John Weaver] Now, look in your Bibles to 1 Corinthians chapter 11. Once again, if you would please, 1 Corinthians chapter 11. And look in verse 18.

[John Weaver] Now, this is still in the same context of the Lord's Supper. He says, for first of all, when you come together, where? In the church. That's where they were having the love feast, and that is also where they were having the Lord's Supper. There was another verse I saw on down in there as well. where he mentioned the church as well. So they were gathering there at the church. Where is the Lord's Supper observed? At the local church.

[John Weaver] Now let me ask you a question. You say, Pastor, I know of some churches that have a carry out communion service to the sickly, to the bedridden. Oh? Yes, you do. May I ask why some church might have a quote-unquote carry-out service to the sickly and the bedridden? It is only when you turn the Lord's Supper into a sacrament, and by that word I mean a means of obtaining or acquiring grace, that you give it to the sickly and the dying. In other words, if you believe in salvation by works, or if you believe in salvation by rituals and ceremonies, then you would be carrying out to those who are sickly and dying. But if you do not believe in salvation by works or rituals or ceremonies, but salvation only by grace through faith in Jesus Christ, there's not going to be a carry-out service. Why do you think the Roman Catholics have the Lord's Supper as a sacrament? Because it's a means of obtaining grace. And when somebody's dying, they will give them that sacrament and then have last rites.

[John Weaver] Now, I'm just simply pointing out the fact if you understood this. Then you can see how not only is the Lord's Supper a church ordinance, but it is also restricted to the local assembled church. And this would also, and I'll cover this a little bit later, this would also include what you and I would call pedo-communion. A lot of people want to give communion to infants and to young children. Why would you give the Lord's Supper to someone who cannot even perceive the significance of it unless you believe it's a means of acquiring grace? You follow me? Number three, the observance of the Lord's Supper is to be under the discipline of the local church.

[John Weaver] Now, this is very important. The observance of the Lord's Supper is to be under the discipline of the local church.

[John Weaver] Now, this point should be obvious and it should be clear. Those members who were not in good standing Those who are under church discipline should not be permitted to partake of the Lord's Supper. That's simple. Let me show you the scriptures. Let's go to Matthew 18 first. Just allow me to lay out the biblical principle. Matthew 18, verse 15. Matthew 18, verse 15. What does the Lord say?

[John Weaver] Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church. We're talking about church discipline now. But if he neglect to hear the church, that is, if he still will not repent. What? Let him be unto thee of a heathen man and a publican.

[John Weaver] Let me ask you a question. Are unsaved people supposed to eat the Lord's Supper? No. Well, what does that mean? That means if someone will not repent and will not do right, although he's a professing believer, and you execute church discipline upon him, he's to be barred from the Lord's table. He can't partake. So the observance of the Lord's table, then, has to be under control of the local assembly.

[John Weaver] Look in your Bibles, if you would please, to Romans 16, verse 17. Romans 16, verse 17. Romans 16, verse 17. What does the Apostle Paul tell us?

[John Weaver] Now, I beseech you, brethren, mark them which cause divisions and offenses Contrary to the doctrine which you have learned, and what? And avoid them. Not fellowship with them, but avoid them. So you have someone who is promoting doctrinal error and heresy. What does the Apostle Paul say? Mark them. Have nothing to do with them. Avoid them. Does that mean allow them to sit down at the Lord's table with you? Well, of course not.

[John Weaver] And then he tells you why in verse 18. For they that are such serve not the Lord Jesus Christ, but their own belly, but by good words and fair speeches to save the hearts of the simple. Look in your Bibles to 2 Thessalonians chapter 3. 2 Thessalonians chapter 3. And notice if you would please 2 Thessalonians chapter 3 and verse 6. 2 Thessalonians 3, verse 6, he says, Now we command you, brethren, in the name of the Lord Jesus Christ, that you withdraw yourselves from every brother, not every unsaved man, but from every brother that walketh disorderly, and not after the tradition which you received of us. Withdraw yourself from every brother that walketh disorderly, and not after the tradition which he received of us. Skip down to verse 14.

[John Weaver] And if any man obey not our word by this epistle, note that man and have no company with him that he may be ashamed, yet carry not as an enemy, but admonish him as a brother. Isn't that amazing? So he says, you cannot have any company with him that he might be ashamed.

[John Weaver] Now, if you couldn't fellowship with him in his home, do you think you could fellowship with him around the Lord's table? No. He says, but you don't count him as an enemy. You admonish him as a brother. But still, there has to be some type of order.

[John Weaver] Now, go back in your Bibles to first Corinthians, chapter five. And let me just show you a classic illustration of this. First Corinthians, chapter five, just showing you, first of all, the Lord's Supper was given as an ordinance to the church. Secondly, it was given to the assembled or gathered church. Thirdly, it has to be under the discipline of the Church. Notice in 1 Corinthians chapter 5, and let's begin reading with verse 1.

[John Weaver] Boy, you're talking about a problem. Here it is. It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

[John Weaver] Now evidently, and I do not know, this was not necessarily, I don't think, a case of incest. But this was probably the boy's stepmother. And of course, evidently, he and the father were having relations with the same woman. And what does Paul sell these Corinthians? And you were puffed up and have not rather mourned. Of this deed might be taken away from among you.

[John Weaver] Now, he said, look, and he's writing to the church. He said, you're kind of proud of your liberty. and your non-condemnatory attitude. Why? He said, let me tell you something, you should be mourning, note what he said, that he that had done this deed might be taken away from among you. For I verily is absent in body, but present in spirit have judged already as though I were present concerning him that had done this deed. In the name of our Lord Jesus Christ, look, in the name of our Lord Jesus Christ, when you are what? Gathered together, that is when you come to the local assembly, When you are gathered together in my spirit and with the power of our Lord Jesus Christ, to deliver such one and a saint from the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus, your glory is not good.

[John Weaver] Know you not that eleven leaveneth a whole lump? Purge out therefore the old leaven, that you may be a new lump. As you are unleavened, for even Christ our Passover sacrifice for us, therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."

[John Weaver] Now look what he said, I wrote unto you in an epistle not to accompany with fornicators. Don't be fellowshipping with fornicators. Now look, yet not altogether were the fornicators of this world or with the covetous, or extortioners, or with the idolaters, for then must you needs go out of the world." Now, look what he said. Let me stop there. He said, I wrote in Eunuchism not to accompany with fornicators, but let me clarify what I mean. I didn't mean the fornicators of this world, that is, those who are lost, those who are heathen. He said, if you try to avoid all of them, you'll have to go out of the world, because they're everywhere. But look what he says in verse 11.

[John Weaver] But now I have written unto you not to keep company of any man that is called a brother, be a fornicator, or covetous, or idolater, or a railer, or a torturer, with such in one know not to eat. For what have I to do to judge them also that are without? Do not you judge them that are within, or them that are without God judges? Therefore, put away from among yourselves that wicked person."

[John Weaver] Now, what is the Apostle Paul doing? He is showing church discipline.

[John Weaver] Now, in verse 12, he speaks about judging those who are within. In other words, we have to judge each other. Verse 11 speaks about not eating with them.

[John Weaver] Now, let's suppose that Don was running around on Joyce. I wouldn't really have to worry about not eating with him because she'd kill him, but that's all right, too. But let's suppose he was. And we knew about it as a church. And we said nothing to him, we acted as if nothing happened, and we observed the Lord's table and he comes along. He says, well, I'm going to partake, too. What are we doing?

[John Weaver] We're violating First Corinthians chapter five. Now, if God would forbid me just simply to go out and eat a meal with him and to pretend like everything was hunky-dory, how much more would God forbid me to partake of the Lord's table with him? You follow me? So, he talks about judging those that are within. And by the way, this is an argument from the lesser to the greater. That's why verse 7 he talks about purging out the old leaven. Verse 13 he plainly says, Put away from among yourselves that wicked person.

[John Weaver] And here is a man that professed to be a brother who was doing those things. So that's what Paul is saying. Paul is saying, I don't care about the unsaved out there and the adulterers and the whoremongers and the covetous and the liars out there. You expect that of the unsaved. He said you can avoid them. But if any man that is called a brother do this, with such in one know not to eat."

[John Weaver] So it should be obvious to anyone who reads the scripture that the Lord's Supper is a church ordinance and it is restricted to the local gathered church and when you realize that the church must have control over the table in such a way to exclude the disorderly and unrepentant that it is coextensive with church discipline. So, according to the command of the Lord, the pattern of the apostolic example, and the history of the church, communion was always observed in the context of a local gathered assembly and under the discipline of the church. Period. If you have, if the church has the right The duty, the obligation and the power to exclude someone from the Lord's Supper, they must be excludable. You follow me? And so it is coextensive with church discipline.

[John Weaver] Now, therefore, let me go ahead and give you this. There are at least, I believe, four prerequisites to observing the Lord's Supper in order to partake. We're going to get more particular next week, but these are just four general principles. What are the four general principles? The first one is salvation or conversion. The Lord's Supper is not for the unsaved.

[John Weaver] Now, I'm not a Pato Baptist, I don't believe in baptizing infants. Nor am I a paedo-communionist. I do not believe in giving the Lord's table to babies and small children. And you remember when Philip was witnessing to that Ethiopian eunuch in the book of Acts, the Ethiopian eunuch said, see, here's water. What does hinder me from being baptized? What's stopping me? Now, think about that. What is stopping me from being baptized? What would hinder me? You remember what Philip said?

[John Weaver] If thou believest with all thine heart, thou mayest. What was the requirement to be baptized? Believing with all your heart. Well, let me ask you a question. If that is a requirement to be baptized, How can it not be a requirement to partake of the Lord's Supper? What kind of significance could the Lord's Supper have to someone who's unconverted and doesn't understand it and can understand it? I've had people ask me, I've joked with them, they said, would you baptize the baby? I said, I will baptize anybody who can believe with all of his heart. But I believe that's a requirement.

[John Weaver] Now, I don't fall out with someone who necessarily holds an opposite opinion of mine. I understand the Presbyterian position of the covenant. Rush Dooney was one of my dearest friends. Everybody knows that. I spent time with him. He preached in our church. I preached out there. I studied with him. I love him. But I told him one day, I said, Rush, I don't understand how anybody can be so brilliant as you and know so much and be so wrong on baptism.

[John Weaver] Of course, he just laughed. And he said, well, I could say the same thing about you, Baptist. Of course, Rush was a Presbyterian. But I mean, I'm just simply pointing out here is 1 Thessalonians 1 9. What does the Bible say? How you turn to God from idols to serve the living and the true God. What is required? The first requirement should be conversion. Should be salvation. I believe salvation is an absolute prerequisite.

[John Weaver] It is necessary to partake of the Lord's Supper. It can not have any meaning for you if you're not saved. Look in your Bibles to John chapter 13. Let me show you what our Lord did. John 13, you will remember that it was our Lord who established the Lord's Supper. John 13, let's begin reading there with verse 24. Simon Peter therefore beckoned him that he should ask who it should be of whom he spake. Now, you remember, our Lord has just gotten out of his mouth that one of you will betray me. You remember that?

[John Weaver] By the way, out of the original 12 disciples, were all of them believers? Answer. Were all of them believers? No. Who was the real unbeliever? Judas. OK. Now watch this. So he's already said, one of you is going to betray me. And verse 24, Simon Peter therefore beckoned to him, that is John, that he should ask who it should be of whom he spake. He then, lying on Jesus' breast, said unto him, Lord, who is it? Jesus answered, He it is to whom I shall give a sop. And when I dipped it, and when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him, then said Jesus unto him, That thou doest do quickly.

[John Weaver] Now no man at the table knew for what intent he spake unto him. For some of them thought, because Judas had the bag, that Jesus said unto him, Buy those things which we have need of against the feast, or that he should give something to the poor. Now watch. He then, having received the sop, went immediately out, and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in him.

[John Weaver] Now, the reason I read this passage is this. When you read Matthew 26, when you read Mark 14, when you read Luke 22, which all refer to the Lord's Supper, it seems as if Judas is there. But when you get to John 13, They have finished the Passover meal. Our Lord gives him the sump. And what happens? When he gets the sump, the Bible says he goes immediately out.

[John Weaver] What does that tell us? The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded. And if you look in 1 Corinthians 11 and verse 30, 1 Corinthians 11 and verse 30 indicates that the Lord's Supper was established while Judas was actually out betraying Christ. 1 Corinthians 11 and verse 30. I've got verse 30, but that's not the verse, I don't think.

[John Weaver] Let me find it right quickly. Verse 23, For I have received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread. The same night in which he was betrayed. In other words, the betrayal was going on then while Jesus Christ was instituting the Lord's Supper. So very clearly when our Lord instituted it, he excluded Judas.

[John Weaver] So I believe, first of all, the first prerequisite is salvation. You must be a believer in order to partake. The second requirement, I believe, is baptism. Now, baptism is anteceded to the Lord's Supper. That is, it occurs prior to taking the Lord's Supper. Why? Because baptism is the initial confession of faith. Look in your Bibles to 1 Timothy 6 and verse 12. And the interesting thing about this verse is, it really doesn't matter when it comes to this verse whether you read an Arminian or a Calvinistic commentary. All commentaries will basically say the same thing on this verse. Notice if you would, 1 Timothy 6 And verse 12, Paul is telling Timothy, fight the good fight of faith, lay hold on eternal life, where into thou art also called and hast professed a good profession before many witnesses. Every commentator will tell you that that good professing which he has professed before so many witnesses was at his baptism. Baptism is the initial act of obedience. It is the initial confession of faith.

[John Weaver] Those of you who have been baptized, you must remember, you confess and acknowledge that Jesus Christ is Lord. Now, when you stop and think of the two ordinances that God has given to the local church, baptism and the Lord's Supper, it is only natural that baptism precedes the Lord's Supper. because of the pictures that they present. What does the baptism picture? That we have died to our sins and died to ourselves and that we're raised anew in newness of life now to follow Jesus Christ. What does the Lord's Supper picture? That we're feeding upon Christ, that we're being nourished and sustained by him. that we're living upon Him. Well, you have to have life before life can be continued and sustained. So here are these two pictures which show very clearly that baptism should be a prerequisite because it is the initiation and the original confession that, yes, I believe in Jesus Christ. So you can say that there is salvation, there is baptism, and thirdly, I'm going to say church membership. If the Lord's Supper is given to the church as an ordinance, and if it is served in the context of the local assembly, it would then be for those who are in fellowship with that assembly and under the discipline of that assembly.

[John Weaver] Now, let's suppose we're observing the Lord's Supper. And someone comes in and just wants to partake. We don't know who he is. We don't know anything about him. He may be a believer. But the point I'm trying to make is this. How can I exclude someone who is not excludable? How can I discipline someone over which I have no authority? I have no authority over someone who comes here once a year, so to speak. I mean, you know. What if that?

[John Weaver] And you see, you've got to consider this. Suppose someone came here to partake to the Lord's Supper. And he's being disciplined by the church where he is a member. We then be violating the scripture if we observe the Lord's table with him. For the Lord said, with such in one know not to eat. So the point I'm trying to make is this. If you look at the principles of scripture.

[John Weaver] The only position I believe that you can come to is that of close communion. That is, it is for those who are regenerated, it's for those who have been baptized, it's for those who are fellowshipping and under the authority of that local assembly. And the fourth requirement, there's one more, the fourth requirement is a godly or orderly life. Because just because you're a Christian, just because you've been baptized, just because you are associated with a local fellowship does not mean, therefore, that you have a godly and orderly life. That guy in 1 Corinthians chapter 5 was a member of that assembly. a professed believer and probably been baptized, but he certainly didn't have a godly and orderly life.

[John Weaver] I can tell you that. That's why Paul said, put that wicked one out from among you. And with such in one, know not to eat. If you look in your Bibles, Acts 21. I just want you to see what they said to the apostle Paul, Acts 21, verse 24. Acts 21, verse 24. They told Paul, them take and purify thyself with them and be at charges with them, that they may shave off their heads and all may know that those things where they were informed concerning thee are nothing, but that thou thyself also walkest orderly and keepest the law. They were telling Paul, do this so everybody will know that you are living an orderly and an obedient life. So very obviously, you must have an orderly and obedient life to partake of the Lord's Supper. So the four requirements, basic requirements, are salvation, baptism, church membership, and an orderly and a godly life.

[John Weaver] Now, even if you have those four, Next week I'm going to show you, based upon 1 Corinthians 11, there are still some other requirements. Because if you don't follow those, then you partake in an unworthy manner, the Bible says, and you bring condemnation upon yourself.

[John Weaver] Now, let me make some applications. The first application are to those who are unsaved. If you're not saved, whenever you observe the Lord's Supper, You ought to see that Jesus Christ died for sinners and that he calls people to repentance and faith. In other words, you are to remember that Jesus Christ and Jesus Christ alone is the bread of life. There is no life apart from Christ. And every time you see the Lord's Supper, it ought to remind you that God commands you to repent. and believe on Jesus Christ. So the Lord's Supper then can be a tool of evangelism in the sense that we understand that Christ and Christ alone is salvation. The second application would be to the saints.

[John Weaver] And that is if you've not been baptized since you believed you need to be. And I exhort you to follow the teaching of Scripture. Baptism is the first act, the first step of obedience. That's what our Lord said, make disciples and baptize them and then teach them to observe all things whatsoever I have commanded you. That is the first open public confession of faith that an individual makes at his baptism when he says that Jesus Christ is Lord. And then thirdly, I would say this, if you were a saint, If you've been baptized, then make sure that you live an orderly and godly life and walk in the precepts of the Word of God so that there will not be any hindrance or interference in observing and partaking of the Lord's Supper. This can also be an incentive to make sure that we walk wholly and obediently. Let's pray. Father, we are so thankful today for the word of God, for the principles in it, for the teaching of it. And father, we ask that you help us submit to it.

[John Weaver] Surrender to it and to love it and obey it. We do pray for orderly lives and godly lives and that you would make us holy. And may we be obedient to the Lord Jesus Christ. In Thy name 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, Suite 705, PMD 175, Savannah, Georgia, 31406. Or give us a call at 912-925-0995.

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

The Lord's Supper - Part 3

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	42206182054
Subject	Church Government
Course	Church Order: Worship, Sacraments, and the Lord's Supper
Genre	Sermon
Date	2006-02-05
Dictation Name
Book	Book 041: The Lord's Supper — Chapter 3
Source Timed Segments	89

Formatted Transcript

Opening

All right, 1 Corinthians chapter 11. 1 Corinthians chapter 11, and let's begin reading there with verse 20. We're still continuing with the Lord's Supper. 1 Corinthians 11, verse 20:

Scripture Reading — 1 Corinthians 11:20-34

"When you come together therefore into one place, this is not to eat the Lord's Supper. For in eating everyone taketh before other his own supper: and one is hungry, and another is drunken. What? Have you not houses to eat and 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 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 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. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body."

"For this cause many are weak and sickly among you, and many sleep. 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."

Introduction and Review

Weaver reviews previous lessons on the Lord's Supper as a sovereign, gospel ordinance with various names and symbolic meanings.

You'll remember by way of review that I told you that the Lord's Supper is an ordinance. It is a sovereign ordinance in the sense that the Lord Jesus himself ordained it. And we call it a gospel ordinance because it symbolizes the gospel realities. And I told you basically there are only two ordinances, and they are baptism and the Lord's Supper. In our first lesson, we looked at the names given to the Lord's Supper, and we saw they were the Lord's Table, the Lord's Supper, Communion, the Cup of Blessing, the Cup of the Lord, the Breaking of Bread, and the Eucharist. And, of course, remember I told you that the term Eucharist just simply refers to gratefulness and thankfulness. It has nothing to do with the Roman Catholic Church or its teaching. Now, the significance of the Lord's Supper, which we've already looked at as well, can be seen in that symbolically it is a sacrificial meal. And I always want to clarify that and say I did not say it was a sacrifice, but it symbolizes a sacrificial meal. Also, it is a covenantal meal, a memorial meal, a commemorative meal, a communion meal, a celebrational meal, a pictorial meal, a symbolical meal, and then lastly, an eschatological meal.

I went over all of this last Sunday. Now, today what I want to do is begin the third point by looking at the partakers. And I'm going to tell you up front that I'm going to have to finish this point next week because I cannot cover all of it this week. So today I'm going to be dealing with the Lord's Supper, the partakers, although this would be lesson number three, part one. And so next week it'll be lesson number four, part two. So as we talk about the partakers of communion, let me begin by assuring you that as we discuss the partakers of communion, this in reality is one of the most controversial points in this series. It need not be, and it should not be, but I suppose that there is probably only one other point in this entire series that will raise as many questions and emotions, and that one point will be when I get to the elements of the Lord's table.

The Controversy Over Partakers

The topic of who partakes is controversial because many hold unexamined traditions; Weaver aims to be biblical, not divisive.

But interestingly enough, the reason there are usually, there is so much controversy on this is because there are individuals who have embraced positions that they have heard, that they've been taught, that they've been raised in, and they've just never studied anything out for themselves. And so consequently, whenever you hear something new or different, then inevitably there's going to be a reaction. Now, it's not that there is any such thing as new truth. You understand that. If truth is new, then it's not truth. But it may be new to us in the fact that we've just never heard it before, we've never thought about it, and we've certainly never entertained that before. So let me just say at the very outset, and I want you to understand that my purpose is not to alienate or disturb or upset anyone, but my purpose is to be as biblical and as scriptural as possible. So it is not my intent, then, to destroy friendships or drive anyone away or make anyone mad or deprive people of biblical blessings.

No. My intent is just simply to be biblical and scriptural. You know, the Bible says in Isaiah 8 and verse 20, listen carefully,

Scripture Reading — Isaiah 8:20

"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."

So it is my intent then to speak according to this word and in doing so bring as many biblical blessings upon as many people as possible.

Four Positions on Communion

Weaver defines open, restricted, closed, and close communion, giving examples and noting that close communion is often criticized.

Now, in a very general sense of the word, there are only four possible positions. Now, I realize that many of you have never heard all of these positions before, but I want you to listen very closely because they're very easily comprehended. What would be the first answer as to who should partake of communion? Number one, there is the position that is known as open communion. Open communion. This position teaches that if anyone who is a Christian happens to be in the room when the Lord's Supper is being observed, that he may simply partake. In other words, church membership is not required. Baptism is not required. This position just simply says as long as you are a professing Christian, doesn't matter who you are, where you're from or what you're doing or what you believe or how you're walking, just if you're there, you may partake of communion. There are some that push this position to the nth degree and even say that the unsaved may partake. Now, I certainly believe that anyone who would advocate that position would be certainly ignorant of Bible doctrine, but there are some who push it that far. So, in order to answer this question, who may partake, there are some who believe in what is known as open communion. The second position is that which is known as restricted communion. Now, restricted communion is that position that restricts the observance of the Lord's Supper to believers only. Now, when I say that, I mean this, that it would include believers from other assemblies as well, from anywhere and everywhere, and just so that you were a believer, you would be entitled to partake.

But it's restricted to believers, that means no unconverted people could partake. So the only qualification then, in restricted communion, is that you must be a believer. The third position is known as closed communion. C-L-O-S-E-D. Closed communion. Now, closed communion is that position that says that communion is for all believers of like faith and practice who are in good standing with the church and sister churches of like faith and practice. Now, let me give you an example of closed communion: the Primitive Baptist. So if you are a Primitive Baptist member, say in the church in Jessup, and you go to the Primitive Baptist Church in Scriven, and they are observing the Lord's Table, you may partake, but only because you are a member of a sister church of like faith and practice. So if you happen to be a Reformed Baptist or a Sovereign Grace Baptist and you went there, you would not be allowed to partake because it is closed. It is only for those who are like faith and practice in that church and in sister churches.

So you've had open communion. You've had restricted communion. You've had closed communion. And then the fourth position is called close communion. C-L-O-S-E. Not closed, but close communion. The position of close communion is this, that communion is for those believers who are in good standing and are members of that particular assembly. All others are excluded. Even those from sister churches with like faith and practice.

It doesn't matter if you believe identically the same thing or not. Close communion means this. It is for those of us who are believers, who are members of this assembly, who attend here faithfully, and who have a godly and orderly life. Now, the practice of close communion is commonly charged with being unreasonable, unsociable, and bigoted. And it's especially criticized in this ecumenical age when doctrine does not matter to anyone and when individual rights are elevated above doctrinal truth and individual rights even include the right to be wrong. Well, because of the unpopularity of close communion, sometimes it has been abandoned by denominational churches. However, what I want to show you today is I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept. Now, close communion is practiced by a lot of churches, not just Baptist churches. It's also practiced by the Lutherans, especially the Missouri Synod, it's also practiced by the Presbyterians. Let me just read something to you just to show you the position of the Lutheran Church of the Missouri Synod.

Lutheran Practice and the Term 'Sacrament'

The Missouri Synod practices close communion due to consubstantiation; Weaver explains his objection to the word 'sacrament' as implying ritual grace.

Here are two paragraphs that they put forth concerning communion in their churches. Now, please remember, and I'm going to point this out just a little bit later, but you remember the Lutherans believe in consubstantiation. Roman Catholics believe in transubstantiation. And the difference is really minor in one sense of the word and major in another sense. But when the Roman Catholics say that when they say their little incantation over the bread and the wine, then the bread actually becomes the body of Christ and the wine actually becomes the blood of Christ. Well, the Lutherans do not believe in transubstantiation. They believe in consubstantiation. They say that Christ comes with, in, under, and around the bread and the wine. So listen to what they say, and this is their position. It's close communion. Just two paragraphs. Here it is: "As a member congregation of the Lutheran Church, Missouri Synod, we confess with the Saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with, and under the bread and wine for the forgiveness of sin and the strengthening of faith."

"We practice close communion as an expression of our unity in doctrine, believing that when individuals partake of the sacrament of the altar, they are at the same time making confession of their agreement with the doctrines of the hosting congregation or church body. Because most denominations no longer believe that the body and blood of Christ are truly present in, with, and under the bread and wine, but confess that he is only present in a symbolical or representative way, we cannot expect others to make such a commitment, nor do we want anyone to compromise their own conscience and the teachings of their home church. Therefore, our practice of close communion admits only those in doctrinal agreement with the confessions of the Lutheran Church, Missouri Synod." Now notice what they're saying. They're saying one of the reasons we practice close communion is we want everyone to agree with our doctrine. And we don't expect those who have never been taught by us, and those who are not one of us, to agree with this doctrine. So we're not going to ask anyone to compromise his conscience, and we're not going to ask anyone to lie. We're just going to say, this is for our church, this is for our believers. And if you're one of us, fine, you may partake. But if you're not one of us, you may not partake. Now, so Lutherans then believe in consubstantiation, and they do not want anyone, that is the Missouri Synod, to partake who was not one of their own.

Now, some churches refer then to the Lord's Supper as a sacrament. In fact, sometimes the Lutherans refer to it as a sacrament, but mainly the Roman Catholics. You hear other people refer to sometimes even Baptists, sometimes Presbyterians refer to it as a sacrament. Now, I have problems with that word and I'm going to explain why. You see, the Roman Catholic Church teaches that there are seven sacraments. Okay? The Greek church, the Greek Orthodox, does not use the word sacrament, but it uses the word mystery. But it also teaches them that there are seven mysteries, which would be the same as the seven sacraments. There are Protestant churches, as well as Baptists, that teach that there are only two, baptism and communion. Now, the Mormon Church teaches there's only one sacrament, which is communion. Of course, I believe their use of the word sacrament is something totally different from the definition that most churches would put on it. Now, the word sacrament comes to us from the Latin language. If you try to find the origin of the word, you're going to run into several things. First of all, some will say that the word sacrament actually signifies an oath that the military gave at their enlistment. Others would say that the word, its origin signified a deposit that was set aside by two parties who were in a dispute.

And neither one of these usages, I believe, would correspond to the religious usage today of a sacrament. Now, I said I had a problem with the word, and I'm going to tell you why I have a problem with the usage of the word sacrament. Because the Roman Catholic Church teaches that a sacrament is a means of acquiring grace through a ritual that has been prescribed by the church. Now, the faith of the person administering the sacrament, nor the faith of the person receiving the sacrament, has anything to do with it. They say it is a sacrament and it is valid because church rituals are being observed. Whether you were a believer or not is immaterial.

Now you can find this in the decree of the Council of Trent, Canon 7. So here's what they're saying a sacrament is. A sacrament is a means by which you acquire grace. You just go through this ritual, doesn't matter whether you're a man of faith or not, you go through the ritual and grace is being given to you.

Now, I don't know if you caught this or not, but actually the Lutheran Church teaches the same thing. Listen to this statement. I'm going to go back and read from the Lutheran Church, Missouri Synod. Here it is: "As a member congregation of the Lutheran Church, Missouri Synod, we confess with the saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with and under the bread and wine for the forgiveness of sins." And the strengthening of our faith. So what are they saying? They're saying it is a ritual, it is a ceremony by which you acquire grace, and especially the grace of forgiveness.

Now, when you hear the word sacrament, the average person, or at least I do, automatically thinks of the Roman Catholic Church. I don't think of a Baptist church or a Presbyterian church. I think of a Roman Catholic church. So, I hesitate to use that word only because of the unbiblical connotation that's usually associated with it.

Biblical Principles for Close Communion

Weaver presents three principles: the Supper is a church ordinance, for the gathered church, and under church discipline, citing Scripture.

First of all, the Lord's Supper, as is baptism, is a church ordinance. The Lord's Supper, as is baptism, is a church ordinance. By that statement, I mean that the ordinance is given to the church as a local institution. Now may I remind you, and this should be very easy for you to follow, God only created three institutions. That's all. He created the family, which is a ministry of education, the church, which is a ministry of grace, and the civil government of the state, which is a ministry of justice. He did not give communion to the family, and He did not give communion to the state. The only one he gave communion to and baptism to were the church. So the Lord's Supper then, like baptism, is a church ordinance. Why is it that you do not see para-church organizations or individuals going around serving and observing the Lord's Supper? The answer to that is very simple. Because God gave the ordinance to the church as an institution. Baptism and the Lord's Supper was never given to the individual. It was never given to the state.

Now let me show you. Look in your Bibles to Matthew chapter 28 and then go ahead and find Ephesians chapter 2 because we'll be going there next. Look in Matthew 28 and here you will remember is the Great Commission. And look what our Lord says. He is talking to his disciples, to the apostles. But he says in Matthew chapter 28, beginning there with verse 18,

Scripture Reading — Matthew 28:18-20

"And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world."

Now, if you look at the ascension, they were standing there watching our Lord, and our Lord here, before He is ascended up into heaven, He gives us the Great Commission, and He tells them to baptize and to teach them to observe all things whatsoever He has commanded. Now, look at Ephesians chapter 2, at what the Bible says with verse 20, Ephesians 2 and verse 20. Look very carefully, Ephesians 2 verse 20.

In fact, we'll read verse 19, just so you'll see he's talking about the saints, he's talking about believers. He says,

Scripture Reading — Ephesians 2:19-20

"Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."

What is he telling us? That the teaching of the apostles is the foundation stone of the church. They were the representatives of the church. That's why in Acts 2 and verse 42, we read this I believe last week, but look at it again, Acts 2 and verse 42, look what the early church did. Acts 2, verse 42, the Bible says, "And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Why did they continue steadfastly in the apostles' doctrine? Because the apostles were the foundation stone of the church. That's what he's saying in Ephesians chapter 2. Of course, you know that the great foundation stone is none other than Jesus Christ.

But the apostles and prophets are only as they preached and taught Jesus Christ. Now, let me ask you a question. Would you not think it odd if you went down to the local YMCA and saw the women's missionary organization down there serving communion? Well, of course you would. What if you saw the Royal Ambassadors, which is the little boys in the Baptist denomination, Southern Baptist denomination? Wouldn't it be odd if you went to a youth camp and saw these young men serving communion? Well, of course you would. Why would you think it would be odd?

Because the Lord's Supper was given to the church as an institution. It was not given to a parachurch organization. That's why you don't go into private homes and see people just serving communion in private homes. Not unless there is a home church meeting there. You follow what I'm saying? Because it was never ever given to individuals. It was never ever given to parachurch organizations. So the Lord's Supper as is baptism is an ordinance. Period. A church ordinance.

Secondly, here's the second principle. The Lord's Supper is an ordinance for the gathered or the assembled church. It's not only a church ordinance. It is an ordinance for the gathered or the assembled church. It should be understood that the Lord's Supper is not for the unsaved. It is not just for family members. It is not for friends. Listen carefully. It is not even for the sick and the bedridden who happen to be members of the local church. Hang on.

Scriptures know nothing of a carry out service or drive through communion service. Look in your Bibles to 1 Corinthians chapter 1. Let me show you something. Then we're going back to 1 Corinthians 11. But look in 1 Corinthians chapter 1 and notice what the Apostle Paul says. Paul gives a greeting in 1 Corinthians 1 and verse 1, and he says this, "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, who happened to be with Paul, unto the church of God which is at Corinth." To whom is this epistle addressed? To the local church that is at Corinth.

Now, look in your Bibles to 1 Corinthians chapter 11. Once again, if you would please, 1 Corinthians chapter 11. And look in verse 18. Now, this is still in the same context of the Lord's Supper. He says,

Scripture Reading — 1 Corinthians 11:18

"For first of all, when ye come together in the church..."

That's where they were having the love feast, and that is also where they were having the Lord's Supper. There was another verse I saw on down in there as well, where he mentioned the church as well. So they were gathering there at the church. Where is the Lord's Supper observed? At the local church.

Now let me ask you a question. You say, "Pastor, I know of some churches that have a carry out communion service to the sickly, to the bedridden." Oh? Yes, you do. May I ask why some church might have a quote-unquote carry-out service to the sickly and the bedridden? It is only when you turn the Lord's Supper into a sacrament, and by that word I mean a means of obtaining or acquiring grace, that you give it to the sickly and the dying. In other words, if you believe in salvation by works, or if you believe in salvation by rituals and ceremonies, then you would be carrying out to those who are sickly and dying. But if you do not believe in salvation by works or rituals or ceremonies, but salvation only by grace through faith in Jesus Christ, there's not going to be a carry-out service. Why do you think the Roman Catholics have the Lord's Supper as a sacrament? Because it's a means of obtaining grace. And when somebody's dying, they will give them that sacrament and then have last rites.

Now, I'm just simply pointing out the fact if you understood this. Then you can see how not only is the Lord's Supper a church ordinance, but it is also restricted to the local assembled church. And this would also, and I'll cover this a little bit later, this would also include what you and I would call paedo-communion. A lot of people want to give communion to infants and to young children. Why would you give the Lord's Supper to someone who cannot even perceive the significance of it unless you believe it's a means of acquiring grace? You follow me? Number three, the observance of the Lord's Supper is to be under the discipline of the local church.

Now, this is very important. The observance of the Lord's Supper is to be under the discipline of the local church. Now, this point should be obvious and it should be clear. Those members who were not in good standing, those who are under church discipline should not be permitted to partake of the Lord's Supper. That's simple. Let me show you the scriptures. Let's go to Matthew 18 first. Just allow me to lay out the biblical principle. Matthew 18, verse 15. Matthew 18, verse 15. What does the Lord say?

"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church." We're talking about church discipline now. "But if he neglect to hear the church," that is, if he still will not repent, "let him be unto thee as an heathen man and a publican." Let me ask you a question. Are unsaved people supposed to eat the Lord's Supper? No. Well, what does that mean? That means if someone will not repent and will not do right, although he's a professing believer, and you execute church discipline upon him, he's to be barred from the Lord's table. He can't partake. So the observance of the Lord's table, then, has to be under control of the local assembly.

Look in your Bibles, if you would please, to Romans 16, verse 17. Romans 16, verse 17. Romans 16, verse 17. What does the Apostle Paul tell us?

Scripture Reading — Romans 16:17-18

"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them."

Not fellowship with them, but avoid them. So you have someone who is promoting doctrinal error and heresy. What does the Apostle Paul say? Mark them. Have nothing to do with them. Avoid them. Does that mean allow them to sit down at the Lord's table with you? Well, of course not.

And then he tells you why in verse 18. "For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." Look in your Bibles to 2 Thessalonians chapter 3. 2 Thessalonians chapter 3. And notice if you would please 2 Thessalonians chapter 3 and verse 6. 2 Thessalonians 3, verse 6, he says, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." Withdraw yourself from every brother that walketh disorderly, and not after the tradition which he received of us. Skip down to verse 14. "And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." Isn't that amazing? So he says, you cannot have any company with him that he might be ashamed.

Now, if you couldn't fellowship with him in his home, do you think you could fellowship with him around the Lord's table? No. He says, but you don't count him as an enemy. You admonish him as a brother. But still, there has to be some type of order.

Now, go back in your Bibles to 1 Corinthians, chapter five. And let me just show you a classic illustration of this. 1 Corinthians, chapter five, just showing you, first of all, the Lord's Supper was given as an ordinance to the church. Secondly, it was given to the assembled or gathered church. Thirdly, it has to be under the discipline of the church. Notice in 1 Corinthians chapter 5, and let's begin reading with verse 1. Boy, you're talking about a problem. Here it is. "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife."

Now evidently, and I do not know, this was not necessarily, I don't think, a case of incest. But this was probably the boy's stepmother. And of course, evidently, he and the father were having relations with the same woman. And what does Paul say to these Corinthians? "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you."

Now, he said, look, and he's writing to the church. He said, you're kind of proud of your liberty and your non-condemnatory attitude. Why? He said, let me tell you something, you should be mourning, note what he said, "that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together," that is when you come to the local assembly, "and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good."

"Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." Now look what he said, "I wrote unto you in an epistle not to company with fornicators." Don't be fellowshipping with fornicators. Now look, "yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world." Now, look what he said. Let me stop there. He said, I wrote in an epistle not to company with fornicators, but let me clarify what I mean. I didn't mean the fornicators of this world, that is, those who are lost, those who are heathen. He said, if you try to avoid all of them, you'll have to go out of the world, because they're everywhere. But look what he says in verse 11.

"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person."

Now, what is the Apostle Paul doing? He is showing church discipline. Now, in verse 12, he speaks about judging those who are within. In other words, we have to judge each other. Verse 11 speaks about not eating with them.

Now, let's suppose that Don was running around on Joyce. I wouldn't really have to worry about not eating with him because she'd kill him, but that's all right, too. But let's suppose he was. And we knew about it as a church. And we said nothing to him, we acted as if nothing happened, and we observed the Lord's table and he comes along. He says, well, I'm going to partake, too. What are we doing?

We're violating 1 Corinthians chapter five. Now, if God would forbid me just simply to go out and eat a meal with him and to pretend like everything was hunky-dory, how much more would God forbid me to partake of the Lord's table with him? You follow me? So, he talks about judging those that are within. And by the way, this is an argument from the lesser to the greater. That's why verse 7 he talks about purging out the old leaven. Verse 13 he plainly says, "Put away from among yourselves that wicked person."

And here is a man that professed to be a brother who was doing those things. So that's what Paul is saying. Paul is saying, I don't care about the unsaved out there and the adulterers and the whoremongers and the covetous and the liars out there. You expect that of the unsaved. He said you can avoid them. But if any man that is called a brother do this, "with such an one no not to eat."

So it should be obvious to anyone who reads the scripture that the Lord's Supper is a church ordinance and it is restricted to the local gathered church and when you realize that the church must have control over the table in such a way to exclude the disorderly and unrepentant that it is coextensive with church discipline. So, according to the command of the Lord, the pattern of the apostolic example, and the history of the church, communion was always observed in the context of a local gathered assembly and under the discipline of the church. Period. If the church has the right, the duty, the obligation and the power to exclude someone from the Lord's Supper, they must be excludable. You follow me? And so it is coextensive with church discipline.

Four Prerequisites for Partaking

The prerequisites are salvation, baptism, church membership, and an orderly life, with baptism preceding the Supper as the initial confession.

Now, I'm not a paedo-baptist, I don't believe in baptizing infants. Nor am I a paedo-communionist. I do not believe in giving the Lord's table to babies and small children. And you remember when Philip was witnessing to that Ethiopian eunuch in the book of Acts, the Ethiopian eunuch said, "See, here is water; what doth hinder me to be baptized?" What's stopping me? Now, think about that. What is stopping me from being baptized? What would hinder me? You remember what Philip said?

"If thou believest with all thine heart, thou mayest." What was the requirement to be baptized? Believing with all your heart. Well, let me ask you a question. If that is a requirement to be baptized, how can it not be a requirement to partake of the Lord's Supper? What kind of significance could the Lord's Supper have to someone who's unconverted and doesn't understand it and can't understand it? I've had people ask me, I've joked with them, they said, would you baptize the baby? I said, I will baptize anybody who can believe with all of his heart. But I believe that's a requirement.

Now, I don't fall out with someone who necessarily holds an opposite opinion of mine. I understand the Presbyterian position of the covenant. Rushdoony was one of my dearest friends. Everybody knows that. I spent time with him. He preached in our church. I preached out there. I studied with him. I love him. But I told him one day, I said, "Rush, I don't understand how anybody can be so brilliant as you and know so much and be so wrong on baptism."

Of course, he just laughed. And he said, "Well, I could say the same thing about you, Baptist." Of course, Rush was a Presbyterian. But I mean, I'm just simply pointing out here is 1 Thessalonians 1:9. What does the Bible say? "How ye turned to God from idols to serve the living and true God." What is required? The first requirement should be conversion. Should be salvation. I believe salvation is an absolute prerequisite.

It is necessary to partake of the Lord's Supper. It cannot have any meaning for you if you're not saved. Look in your Bibles to John chapter 13. Let me show you what our Lord did. John 13, you will remember that it was our Lord who established the Lord's Supper. John 13, let's begin reading there with verse 24. "Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake." Now, you remember, our Lord has just gotten out of his mouth that one of you will betray me. You remember that?

By the way, out of the original 12 disciples, were all of them believers? Answer. Were all of them believers? No. Who was the real unbeliever? Judas. OK. Now watch this. So he's already said, one of you is going to betray me. And verse 24, "Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus' breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly."

"Now no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him."

Now, the reason I read this passage is this. When you read Matthew 26, when you read Mark 14, when you read Luke 22, which all refer to the Lord's Supper, it seems as if Judas is there. But when you get to John 13, they have finished the Passover meal. Our Lord gives him the sop. And what happens? When he gets the sop, the Bible says he goes immediately out. What does that tell us? The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded. And if you look in 1 Corinthians 11 and verse 30, 1 Corinthians 11 and verse 30 indicates that the Lord's Supper was established while Judas was actually out betraying Christ. 1 Corinthians 11 and verse 30. I've got verse 30, but that's not the verse, I don't think.

Let me find it right quickly. Verse 23, "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." The same night in which he was betrayed. In other words, the betrayal was going on then while Jesus Christ was instituting the Lord's Supper. So very clearly when our Lord instituted it, he excluded Judas.

So I believe, first of all, the first prerequisite is salvation. You must be a believer in order to partake. The second requirement, I believe, is baptism. Now, baptism is anteceded to the Lord's Supper. That is, it occurs prior to taking the Lord's Supper. Why? Because baptism is the initial confession of faith. Look in your Bibles to 1 Timothy 6 and verse 12. And the interesting thing about this verse is, it really doesn't matter when it comes to this verse whether you read an Arminian or a Calvinistic commentary. All commentaries will basically say the same thing on this verse. Notice if you would, 1 Timothy 6 and verse 12, Paul is telling Timothy, "Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." Every commentator will tell you that that good profession which he has professed before so many witnesses was at his baptism. Baptism is the initial act of obedience. It is the initial confession of faith.

Those of you who have been baptized, you must remember, you confess and acknowledge that Jesus Christ is Lord. Now, when you stop and think of the two ordinances that God has given to the local church, baptism and the Lord's Supper, it is only natural that baptism precedes the Lord's Supper because of the pictures that they present. What does baptism picture? That we have died to our sins and died to ourselves and that we're raised anew in newness of life now to follow Jesus Christ. What does the Lord's Supper picture? That we're feeding upon Christ, that we're being nourished and sustained by him, that we're living upon Him. Well, you have to have life before life can be continued and sustained. So here are these two pictures which show very clearly that baptism should be a prerequisite because it is the initiation and the original confession that, yes, I believe in Jesus Christ. So you can say that there is salvation, there is baptism, and thirdly, I'm going to say church membership. If the Lord's Supper is given to the church as an ordinance, and if it is served in the context of the local assembly, it would then be for those who are in fellowship with that assembly and under the discipline of that assembly.

Now, let's suppose we're observing the Lord's Supper. And someone comes in and just wants to partake. We don't know who he is. We don't know anything about him. He may be a believer. But the point I'm trying to make is this. How can I exclude someone who is not excludable? How can I discipline someone over which I have no authority? I have no authority over someone who comes here once a year, so to speak. I mean, you know. What if that?

And you see, you've got to consider this. Suppose someone came here to partake of the Lord's Supper. And he's being disciplined by the church where he is a member. We would then be violating the scripture if we observe the Lord's table with him. For the Lord said, "with such an one no not to eat." So the point I'm trying to make is this. If you look at the principles of scripture. The only position I believe that you can come to is that of close communion. That is, it is for those who are regenerated, it's for those who have been baptized, it's for those who are fellowshipping and under the authority of that local assembly. And the fourth requirement, there's one more, the fourth requirement is a godly or orderly life. Because just because you're a Christian, just because you've been baptized, just because you are associated with a local fellowship does not mean, therefore, that you have a godly and orderly life. That guy in 1 Corinthians chapter 5 was a member of that assembly, a professed believer and probably been baptized, but he certainly didn't have a godly and orderly life.

I can tell you that. That's why Paul said, "put that wicked one out from among you." And "with such an one no not to eat." If you look in your Bibles, Acts 21. I just want you to see what they said to the apostle Paul, Acts 21, verse 24. Acts 21, verse 24. They told Paul,

Scripture Reading — Acts 21:24

"Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law."

They were telling Paul, do this so everybody will know that you are living an orderly and an obedient life. So very obviously, you must have an orderly and obedient life to partake of the Lord's Supper. So the four requirements, basic requirements, are salvation, baptism, church membership, and an orderly and a godly life.

Applications and Conclusion

Applications: the unsaved should see Christ as the bread of life; believers should be baptized and live orderly lives; closing prayer.

Now, let me make some applications. The first application are to those who are unsaved. If you're not saved, whenever you observe the Lord's Supper, you ought to see that Jesus Christ died for sinners and that he calls people to repentance and faith. In other words, you are to remember that Jesus Christ and Jesus Christ alone is the bread of life. There is no life apart from Christ. And every time you see the Lord's Supper, it ought to remind you that God commands you to repent and believe on Jesus Christ. So the Lord's Supper then can be a tool of evangelism in the sense that we understand that Christ and Christ alone is salvation. The second application would be to the saints.

And that is if you've not been baptized since you believed you need to be. And I exhort you to follow the teaching of Scripture. Baptism is the first act, the first step of obedience. That's what our Lord said, make disciples and baptize them and then teach them to observe all things whatsoever I have commanded you. That is the first open public confession of faith that an individual makes at his baptism when he says that Jesus Christ is Lord. And then thirdly, I would say this, if you were a saint, if you've been baptized, then make sure that you live an orderly and godly life and walk in the precepts of the Word of God so that there will not be any hindrance or interference in observing and partaking of the Lord's Supper. This can also be an incentive to make sure that we walk wholly and obediently. Let's pray. Father, we are so thankful today for the word of God, for the principles in it, for the teaching of it. And father, we ask that you help us submit to it.

Surrender to it and to love it and obey it. We do pray for orderly lives and godly lives and that you would make us holy. And may we be obedient to the Lord Jesus Christ. In Thy name we ask and pray, Amen.

Study Guide

Major Themes

Close Communion as the Biblical Position

Summary: Weaver argues that only baptized believers who are members of the local church and living orderly lives should partake, based on scriptural principles.

Evidence: He states, 'I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept.'

The Lord's Supper as a Church Ordinance

Summary: The Supper was given to the local church as an institution, not to individuals or parachurch organizations, and is for the assembled congregation.

Evidence: Weaver says, 'The Lord's Supper, as is baptism, is a church ordinance... given to the church as a local institution.'

Church Discipline and the Lord's Table

Summary: The observance must be under church discipline; those under discipline or living disorderly lives are to be excluded from the table.

Evidence: He cites 1 Corinthians 5:11, 'with such an one no not to eat,' applying it to the Lord's Supper.

Prerequisites for Partaking

Summary: Salvation, baptism, church membership, and an orderly life are necessary; baptism is the initial confession of faith and must precede the Supper.

Evidence: Weaver says, 'Baptism is the initial act of obedience. It is the initial confession of faith.'

Rejection of Sacramentalism

Summary: Weaver rejects the term 'sacrament' because it implies a ritual that confers grace regardless of faith, as taught by Roman Catholics and Lutherans.

Evidence: He states, 'I have a problem with the usage of the word sacrament. Because the Roman Catholic Church teaches that a sacrament is a means of acquiring grace through a ritual.'

Key Arguments

The Lord's Supper is a church ordinance, not an individual or family rite

Summary: God gave the ordinances to the church as an institution; therefore, only the local church has authority to administer them.

Evidence: Weaver says, 'God only created three institutions... He did not give communion to the family, and He did not give communion to the state.'

The Supper is for the gathered church, not for private or sickbed observance

Summary: Scripture shows the Supper was observed when the church came together; there is no biblical basis for 'carry-out' communion.

Evidence: He cites 1 Corinthians 11:18, 'when ye come together in the church,' and argues against giving it to the sickly unless one holds a sacramental view.

Church discipline requires exclusion of unrepentant members

Summary: If the church can exclude someone from fellowship, it must also exclude them from the Lord's Table, as seen in 1 Corinthians 5.

Evidence: Weaver argues, 'If God would forbid me just simply to go out and eat a meal with him... how much more would God forbid me to partake of the Lord's table with him?'

Baptism must precede the Lord's Supper

Summary: Baptism is the initial confession of faith and the first act of obedience; the order in the Great Commission and the symbolism of death and life require it.

Evidence: He says, 'Baptism is the initial act of obedience... it is only natural that baptism precedes the Lord's Supper because of the pictures that they present.'

Judas was excluded from the institution of the Supper

Summary: John 13 shows Judas left before the Supper was instituted, indicating that unbelievers should not partake.

Evidence: Weaver notes, 'The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded.'

Scripture References

1 Corinthians 11:20-34

Context: Read at the opening to set the context for the Lord's Supper and the need for self-examination.

Isaiah 8:20

Context: Cited to emphasize speaking according to God's Word.

Matthew 28:18-20

Context: The Great Commission, showing baptism and teaching are given to the church.

Ephesians 2:19-20

Context: The church is built on the foundation of the apostles and prophets, with Christ as cornerstone.

Acts 2:42

Context: The early church continued in the apostles' doctrine, fellowship, breaking of bread, and prayers.

1 Corinthians 1:1

Context: Paul addresses the letter to the local church at Corinth.

1 Corinthians 11:18

Context: The church comes together in one place, the context for the Lord's Supper.

Matthew 18:15-17

Context: Church discipline process, culminating in treating the unrepentant as a heathen.

Romans 16:17-18

Context: Command to mark and avoid those causing divisions contrary to doctrine.

2 Thessalonians 3:6, 14

Context: Withdraw from disorderly brothers; note and avoid those who disobey apostolic teaching.

1 Corinthians 5:1-13

Context: Case of immorality; command to purge out the wicked person and not to eat with such a one.

Acts 8:36-37

Context: Philip requires belief before baptism, implying faith is prerequisite for ordinances.

1 Thessalonians 1:9

Context: Turning to God from idols is evidence of conversion.

John 13:24-31

Context: Judas leaves before the institution of the Lord's Supper, showing exclusion of unbelievers.

1 Corinthians 11:23

Context: The Lord's Supper was instituted the same night Jesus was betrayed, while Judas was absent.

1 Timothy 6:12

Context: Timothy's good profession before many witnesses is identified as his baptism.

Acts 21:24

Context: Paul is urged to show he walks orderly, implying orderly living is expected.

Historical References

William Cathcart, The Baptist Encyclopedia, vol. 1, p. 257

Context: Cited to show that open/restricted communion is of recent origin and historically Baptists practiced closed or close communion.

Robert Hall (1764-1831), English Baptist

Context: Mentioned as a promoter of open communion in England.

Council of Trent, Canon 7

Context: Referenced as teaching that sacraments confer grace regardless of faith.

Lutheran Church—Missouri Synod

Context: Their close communion practice is quoted to show they restrict participation to those in doctrinal agreement.

R. J. Rushdoony

Context: Mentioned as a Presbyterian friend with whom Weaver disagreed on baptism.

Important Quotes

I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept.

Significance: States Weaver's central thesis that close communion is biblically supported.

The Lord's Supper, as is baptism, is a church ordinance. By that statement, I mean that the ordinance is given to the church as a local institution.

Significance: Establishes the foundational principle that the Supper belongs to the local church.

Scriptures know nothing of a carry out service or drive through communion service.

Significance: Argues against private or sickbed communion, emphasizing the gathered church.

If God would forbid me just simply to go out and eat a meal with him and to pretend like everything was hunky-dory, how much more would God forbid me to partake of the Lord's table with him?

Significance: Uses an argument from lesser to greater to show that church discipline must extend to the Lord's Table.

Baptism is the initial act of obedience. It is the initial confession of faith.

Significance: Explains why baptism is a prerequisite for communion.

The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded.

Significance: Provides a biblical example of excluding an unbeliever from the Supper.

Discussion Questions

What are the four positions on communion, and how do they differ?

Context: Weaver defines open, restricted, closed, and close communion.

Why does Weaver argue that the Lord's Supper is a church ordinance and not for individuals or families?

Context: He explains that God gave the ordinances to the church as an institution.

How does church discipline relate to participation in the Lord's Supper?

Context: Weaver uses 1 Corinthians 5 to show that unrepentant members must be excluded.

What are the four prerequisites for partaking, and why is each important?

Context: Salvation, baptism, church membership, and orderly life are outlined.

Why does Weaver reject the term 'sacrament' for the Lord's Supper?

Context: He explains that it implies a ritual that confers grace regardless of faith.

What is the significance of Judas leaving before the institution of the Lord's Supper?

Context: Weaver uses John 13 to argue that unbelievers should not partake.

Applications

Evangelistic reminder for the unsaved

Summary: The Lord's Supper should remind unbelievers that Christ died for sinners and calls them to repentance and faith.

Evidence: Weaver says, 'every time you see the Lord's Supper, it ought to remind you that God commands you to repent and believe on Jesus Christ.'

Exhortation to be baptized

Summary: Believers who have not been baptized since believing should follow the scriptural command to be baptized as the first act of obedience.

Evidence: Weaver states, 'if you've not been baptized since you believed you need to be. And I exhort you to follow the teaching of Scripture.'

Call to orderly and godly living

Summary: Saints should live orderly lives so that nothing hinders their participation in the Lord's Supper.

Evidence: Weaver says, 'make sure that you live an orderly and godly life and walk in the precepts of the Word of God so that there will not be any hindrance or interference.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T22:56:51Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:14:03Z

Clean Transcript

The Lord's Supper - Part 3

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

All right, 1 Corinthians chapter 11. 1 Corinthians chapter 11, and let's begin reading there with verse 20. We're still continuing with the Lord's Supper. 1 Corinthians 11, verse 20: "When you come together therefore into one place, this is not to eat the Lord's Supper. For in eating everyone taketh before other his own supper: and one is hungry, and another is drunken. What? Have you not houses to eat and drink in? Or despise you the church of God, and shame them that have not?"
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"What shall I say to you? Shall I praise you in this? I praise you not. For I 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 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. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body."
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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'll remember by way of review that I told you that the Lord's Supper is an ordinance. It is a sovereign ordinance in the sense that the Lord Jesus himself ordained it. And we call it a gospel ordinance because it symbolizes the gospel realities. And I told you basically there are only two ordinances, and they are baptism and the Lord's Supper. In our first lesson, we looked at the names given to the Lord's Supper, and we saw they were the Lord's Table, the Lord's Supper, Communion, the Cup of Blessing, the Cup of the Lord, the Breaking of Bread, and the Eucharist. And, of course, remember I told you that the term Eucharist just simply refers to gratefulness and thankfulness.
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It has nothing to do with the Roman Catholic Church or its teaching. Now, the significance of the Lord's Supper, which we've already looked at as well, can be seen in that symbolically it is a sacrificial meal. And I always want to clarify that and say I did not say it was a sacrifice, but it symbolizes a sacrificial meal. Also, it is a covenantal meal, a memorial meal, a commemorative meal, a communion meal, a celebrational meal, a pictorial meal, a symbolical meal, and then lastly, an eschatological meal.
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I went over all of this last Sunday. Now, today what I want to do is begin the third point by looking at the partakers. And I'm going to tell you up front that I'm going to have to finish this point next week because I cannot cover all of it this week. So today I'm going to be dealing with the Lord's Supper, the partakers, although this would be lesson number three, part one. And so next week it'll be lesson number four, part two. So as we talk about the partakers of communion, let me begin by assuring you that as we discuss the partakers of communion, this in reality is one of the most controversial points in this series. It need not be, and it should not be, but I suppose that there is probably only one other point in this entire series that will raise as many questions and emotions, and that one point will be when I get to the elements of the Lord's table.
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But interestingly enough, the reason there are usually, there is so much controversy on this is because there are individuals who have embraced positions that they have heard, that they've been taught, that they've been raised in, and they've just never studied anything out for themselves. And so consequently, whenever you hear something new or different, then inevitably there's going to be a reaction. Now, it's not that there is any such thing as new truth. You understand that. If truth is new, then it's not truth. But it may be new to us in the fact that we've just never heard it before, we've never thought about it, and we've certainly never entertained that before. So let me just say at the very outset, and I want you to understand that my purpose is not to alienate or disturb or upset anyone, but my purpose is to be as biblical and as scriptural as possible. So it is not my intent, then, to destroy friendships or drive anyone away or make anyone mad or deprive people of biblical blessings.
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No. My intent is just simply to be biblical and scriptural. You know, the Bible says in Isaiah 8 and verse 20, listen carefully, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." So it is my intent then to speak according to this word and in doing so bring as many biblical blessings upon as many people as possible.
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So as I handle this particular point, the partakers, it is my intention then to descend from the general to the particulars. Now, some of you have already asked me questions after the last two sessions, and some of those questions are going to be answered this week. Some of them will be answered next week. But listen carefully as we discuss, then, the partaker. So we have to ask this question, who should partake of the Lord's Supper? Well, there has been a debate that has gone on over this one simple question for centuries. And I certainly do not take the position that I am the all-knowing one and that I'm going to answer this debate for everyone. I certainly will not.
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I know better than that. But what I do want to accomplish is that I want to answer this question, at least for this assembly, or secondly, I want to provoke you to study so that you may help answer the question for this assembly. So let's ask this question. Who are the partakers in the Lord's Supper?
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Now, in a very general sense of the word, there are only four possible positions. Now, I realize that many of you have never heard all of these positions before, but I want you to listen very closely because they're very easily comprehended. What would be the first answer as to who should partake of communion? Number one, there is the position that is known as open communion. Open communion. This position teaches that if anyone who is a Christian happens to be in the room when the Lord's Supper is being observed, that he may simply partake.
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In other words, church membership is not required. Baptism is not required. This position just simply says as long as you are a professing Christian, doesn't matter who you are, where you're from or what you're doing or what you believe or how you're walking, just if you're there, you may partake of communion. There are some that push this position to the nth degree and even say that the unsaved may partake. Now, I certainly believe that anyone who would advocate that position would be certainly ignorant of Bible doctrine, but there are some who push it that far. So, in order to answer this question, who may partake, there are some who believe in what is known as open communion. The second position is that which is known as restricted communion. Now, restricted communion is that position that restricts the observance of the Lord's Supper to believers only. Now, when I say that, I mean this, that it would include believers from other assemblies as well, from anywhere and everywhere, and just so that you were a believer, you would be entitled to partake.
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But it's restricted to believers, that means no unconverted people could partake. So the only qualification then, in restricted communion, is that you must be a believer. The third position is known as closed communion. C-L-O-S-E-D. Closed communion. Now, closed communion is that position that says that communion is for all believers of like faith and practice who are in good standing with the church and sister churches of like faith and practice. Now, let me give you an example of closed communion: the Primitive Baptist. So if you are a Primitive Baptist member, say in the church in Jessup, and you go to the Primitive Baptist Church in Scriven, and they are observing the Lord's Table, you may partake, but only because you are a member of a sister church of like faith and practice. So if you happen to be a Reformed Baptist or a Sovereign Grace Baptist and you went there, you would not be allowed to partake because it is closed. It is only for those who are like faith and practice in that church and in sister churches.
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So you've had open communion. You've had restricted communion. You've had closed communion. And then the fourth position is called close communion. C-L-O-S-E. Not closed, but close communion. The position of close communion is this, that communion is for those believers who are in good standing and are members of that particular assembly. All others are excluded. Even those from sister churches with like faith and practice.
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It doesn't matter if you believe identically the same thing or not. Close communion means this. It is for those of us who are believers, who are members of this assembly, who attend here faithfully, and who have a godly and orderly life. Now, the practice of close communion is commonly charged with being unreasonable, unsociable, and bigoted. And it's especially criticized in this ecumenical age when doctrine does not matter to anyone and when individual rights are elevated above doctrinal truth and individual rights even include the right to be wrong. Well, because of the unpopularity of close communion, sometimes it has been abandoned by denominational churches. However, what I want to show you today is I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept. Now, close communion is practiced by a lot of churches, not just Baptist churches. It's also practiced by the Lutherans, especially the Missouri Synod, it's also practiced by the Presbyterians. Let me just read something to you just to show you the position of the Lutheran Church of the Missouri Synod.
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Here are two paragraphs that they put forth concerning communion in their churches. Now, please remember, and I'm going to point this out just a little bit later, but you remember the Lutherans believe in consubstantiation. Roman Catholics believe in transubstantiation. And the difference is really minor in one sense of the word and major in another sense. But when the Roman Catholics say that when they say their little incantation over the bread and the wine, then the bread actually becomes the body of Christ and the wine actually becomes the blood of Christ. Well, the Lutherans do not believe in transubstantiation. They believe in consubstantiation. They say that Christ comes with, in, under, and around the bread and the wine. So listen to what they say, and this is their position. It's close communion. Just two paragraphs. Here it is: "As a member congregation of the Lutheran Church, Missouri Synod, we confess with the Saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with, and under the bread and wine for the forgiveness of sin and the strengthening of faith."
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"We practice close communion as an expression of our unity in doctrine, believing that when individuals partake of the sacrament of the altar, they are at the same time making confession of their agreement with the doctrines of the hosting congregation or church body. Because most denominations no longer believe that the body and blood of Christ are truly present in, with, and under the bread and wine, but confess that he is only present in a symbolical or representative way, we cannot expect others to make such a commitment, nor do we want anyone to compromise their own conscience and the teachings of their home church. Therefore, our practice of close communion admits only those in doctrinal agreement with the confessions of the Lutheran Church, Missouri Synod."
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Now notice what they're saying. They're saying one of the reasons we practice close communion is we want everyone to agree with our doctrine. And we don't expect those who have never been taught by us, and those who are not one of us, to agree with this doctrine. So we're not going to ask anyone to compromise his conscience, and we're not going to ask anyone to lie. We're just going to say, this is for our church, this is for our believers. And if you're one of us, fine, you may partake. But if you're not one of us, you may not partake. Now, so Lutherans then believe in consubstantiation, and they do not want anyone, that is the Missouri Synod, to partake who was not one of their own.
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Now, some churches refer then to the Lord's Supper as a sacrament. In fact, sometimes the Lutherans refer to it as a sacrament, but mainly the Roman Catholics. You hear other people refer to sometimes even Baptists, sometimes Presbyterians refer to it as a sacrament.
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Now, I have problems with that word and I'm going to explain why. You see, the Roman Catholic Church teaches that there are seven sacraments. Okay? The Greek church, the Greek Orthodox, does not use the word sacrament, but it uses the word mystery. But it also teaches them that there are seven mysteries, which would be the same as the seven sacraments. There are Protestant churches, as well as Baptists, that teach that there are only two, baptism and communion. Now, the Mormon Church teaches there's only one sacrament, which is communion. Of course, I believe their use of the word sacrament is something totally different from the definition that most churches would put on it. Now, the word sacrament comes to us from the Latin language. If you try to find the origin of the word, you're going to run into several things. First of all, some will say that the word sacrament actually signifies an oath that the military gave at their enlistment. Others would say that the word, its origin signified a deposit that was set aside by two parties who were in a dispute.
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And neither one of these usages, I believe, would correspond to the religious usage today of a sacrament. Now, I said I had a problem with the word, and I'm going to tell you why I have a problem with the usage of the word sacrament. Because the Roman Catholic Church teaches that a sacrament is a means of acquiring grace through a ritual that has been prescribed by the church.
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Now, the faith of the person administering the sacrament, nor the faith of the person receiving the sacrament, has anything to do with it. They say it is a sacrament and it is valid because church rituals are being observed. Whether you were a believer or not is immaterial.
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Now you can find this in the decree of the Council of Trent, Canon 7. So here's what they're saying a sacrament is. A sacrament is a means by which you acquire grace. You just go through this ritual, doesn't matter whether you're a man of faith or not, you go through the ritual and grace is being given to you.
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Now, I don't know if you caught this or not, but actually the Lutheran Church teaches the same thing. Listen to this statement. I'm going to go back and read from the Lutheran Church, Missouri Synod. Here it is: "As a member congregation of the Lutheran Church, Missouri Synod, we confess with the saints of all ages that in the Holy Supper, Jesus Christ comes to us in, with and under the bread and wine for the forgiveness of sins."
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And the strengthening of our faith. So what are they saying? They're saying it is a ritual, it is a ceremony by which you acquire grace, and especially the grace of forgiveness.
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Now, when you hear the word sacrament, the average person, or at least I do, automatically thinks of the Roman Catholic Church. I don't think of a Baptist church or a Presbyterian church. I think of a Roman Catholic church. So, I hesitate to use that word only because of the unbiblical connotation that's usually associated with it.
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Now let me tell you historically that Baptists have practiced either closed communion or close communion. It has only been in recent times that open or restricted communion has come into vogue. Let me read to you just a paragraph from William Cathcart's book, The Baptist Encyclopedia. You'll find this on volume 1, page 257, and he says this: "The practice of open or restricted communion is of comparatively recent origin, and its history presents little to recommend it."
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"It seems to have been a natural outgrowth of persecuting times when the people of God were few in number and were compelled to worship in secret places, and when the preservation of the fundamentals of divine truth made men blind to grave errors that were regarded not as soul-destroying. In the first half of the seventeenth century, it made its appearance in England." So here's what he's saying then, probably open and restricted communion came into vogue when believers were few, they were being persecuted, they had to hide out, and when they got together, they observed the Lord's table and they did so not necessarily pushing any doctrine, and they didn't count it necessarily as a soul-destroying error, so they just simply went ahead with it.
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It was Robert Hall, an English Baptist, who lived from 1764 to 1831 who helped promote open communion. Now, we've talked about open communion, restricted communion, closed communion, and close communion.
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Now, in order to try to determine which one of these is the biblical concept, we need to look at a number of principles that are in Scripture. It would be awfully easy if you could turn to a chapter and verse that said, "Thou shalt practice closed or open restricted communion." But the Bible says it's the glory of God to conceal a matter and it's the honor of kings to search it out. And although there may not be a distinct verse that says, "Thou shalt practice closed or close communion," there are principles that are very plain and evident in the Bible. Let me give you some of these principles.
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First of all, the Lord's Supper, as is baptism, is a church ordinance. The Lord's Supper, as is baptism, is a church ordinance. By that statement, I mean that the ordinance is given to the church as a local institution.
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Now may I remind you, and this should be very easy for you to follow, God only created three institutions. That's all. He created the family, which is a ministry of education, the church, which is a ministry of grace, and the civil government of the state, which is a ministry of justice. He did not give communion to the family, and He did not give communion to the state. The only one he gave communion to and baptism to were the church. So the Lord's Supper then, like baptism, is a church ordinance. Why is it that you do not see para-church organizations or individuals going around serving and observing the Lord's Supper? The answer to that is very simple. Because God gave the ordinance to the church as an institution. Baptism and the Lord's Supper was never given to the individual. It was never given to the state.
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Now let me show you. Look in your Bibles to Matthew chapter 28 and then go ahead and find Ephesians chapter 2 because we'll be going there next. Look in Matthew 28 and here you will remember is the Great Commission. And look what our Lord says. He is talking to his disciples, to the apostles. But he says in Matthew chapter 28, beginning there with verse 18, "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth."
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"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world." Now, if you look at the ascension, they were standing there watching our Lord, and our Lord here, before He is ascended up into heaven, He gives us the Great Commission, and He tells them to baptize and to teach them to observe all things whatsoever He has commanded. Now, look at Ephesians chapter 2, at what the Bible says with verse 20, Ephesians 2 and verse 20. Look very carefully, Ephesians 2 verse 20.
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In fact, we'll read verse 19, just so you'll see he's talking about the saints, he's talking about believers. He says, "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." What is he telling us? That the teaching of the apostles is the foundation stone of the church. They were the representatives of the church. That's why in Acts 2 and verse 42, we read this I believe last week, but look at it again, Acts 2 and verse 42, look what the early church did. Acts 2, verse 42, the Bible says, "And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Why did they continue steadfastly in the apostles' doctrine? Because the apostles were the foundation stone of the church. That's what he's saying in Ephesians chapter 2. Of course, you know that the great foundation stone is none other than Jesus Christ.
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But the apostles and prophets are only as they preached and taught Jesus Christ. Now, let me ask you a question. Would you not think it odd if you went down to the local YMCA and saw the women's missionary organization down there serving communion? Well, of course you would. What if you saw the Royal Ambassadors, which is the little boys in the Baptist denomination, Southern Baptist denomination? Wouldn't it be odd if you went to a youth camp and saw these young men serving communion? Well, of course you would. Why would you think it would be odd?
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Because the Lord's Supper was given to the church as an institution. It was not given to a parachurch organization. That's why you don't go into private homes and see people just serving communion in private homes. Not unless there is a home church meeting there. You follow what I'm saying? Because it was never ever given to individuals. It was never ever given to parachurch organizations. So the Lord's Supper as is baptism is an ordinance. Period. A church ordinance.
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Secondly, here's the second principle. The Lord's Supper is an ordinance for the gathered or the assembled church. It's not only a church ordinance. It is an ordinance for the gathered or the assembled church. It should be understood that the Lord's Supper is not for the unsaved. It is not just for family members. It is not for friends. Listen carefully. It is not even for the sick and the bedridden who happen to be members of the local church. Hang on.
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Scriptures know nothing of a carry out service or drive through communion service. Look in your Bibles to 1 Corinthians chapter 1. Let me show you something. Then we're going back to 1 Corinthians 11. But look in 1 Corinthians chapter 1 and notice what the Apostle Paul says. Paul gives a greeting in 1 Corinthians 1 and verse 1, and he says this, "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, who happened to be with Paul, unto the church of God which is at Corinth."
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To whom is this epistle addressed? To the local church that is at Corinth.
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Now, look in your Bibles to 1 Corinthians chapter 11. Once again, if you would please, 1 Corinthians chapter 11. And look in verse 18.
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Now, this is still in the same context of the Lord's Supper. He says, "For first of all, when ye come together in the church..." That's where they were having the love feast, and that is also where they were having the Lord's Supper. There was another verse I saw on down in there as well, where he mentioned the church as well. So they were gathering there at the church. Where is the Lord's Supper observed? At the local church.
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Now let me ask you a question. You say, "Pastor, I know of some churches that have a carry out communion service to the sickly, to the bedridden." Oh? Yes, you do. May I ask why some church might have a quote-unquote carry-out service to the sickly and the bedridden? It is only when you turn the Lord's Supper into a sacrament, and by that word I mean a means of obtaining or acquiring grace, that you give it to the sickly and the dying. In other words, if you believe in salvation by works, or if you believe in salvation by rituals and ceremonies, then you would be carrying out to those who are sickly and dying. But if you do not believe in salvation by works or rituals or ceremonies, but salvation only by grace through faith in Jesus Christ, there's not going to be a carry-out service. Why do you think the Roman Catholics have the Lord's Supper as a sacrament? Because it's a means of obtaining grace. And when somebody's dying, they will give them that sacrament and then have last rites.
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Now, I'm just simply pointing out the fact if you understood this. Then you can see how not only is the Lord's Supper a church ordinance, but it is also restricted to the local assembled church. And this would also, and I'll cover this a little bit later, this would also include what you and I would call paedo-communion. A lot of people want to give communion to infants and to young children. Why would you give the Lord's Supper to someone who cannot even perceive the significance of it unless you believe it's a means of acquiring grace? You follow me? Number three, the observance of the Lord's Supper is to be under the discipline of the local church.
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Now, this is very important. The observance of the Lord's Supper is to be under the discipline of the local church.
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Now, this point should be obvious and it should be clear. Those members who were not in good standing, those who are under church discipline should not be permitted to partake of the Lord's Supper. That's simple. Let me show you the scriptures. Let's go to Matthew 18 first. Just allow me to lay out the biblical principle. Matthew 18, verse 15. Matthew 18, verse 15. What does the Lord say?
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"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church." We're talking about church discipline now. "But if he neglect to hear the church," that is, if he still will not repent, "let him be unto thee as an heathen man and a publican."
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Let me ask you a question. Are unsaved people supposed to eat the Lord's Supper? No. Well, what does that mean? That means if someone will not repent and will not do right, although he's a professing believer, and you execute church discipline upon him, he's to be barred from the Lord's table. He can't partake. So the observance of the Lord's table, then, has to be under control of the local assembly.
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Look in your Bibles, if you would please, to Romans 16, verse 17. Romans 16, verse 17. Romans 16, verse 17. What does the Apostle Paul tell us?
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"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them." Not fellowship with them, but avoid them. So you have someone who is promoting doctrinal error and heresy. What does the Apostle Paul say? Mark them. Have nothing to do with them. Avoid them. Does that mean allow them to sit down at the Lord's table with you? Well, of course not.
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And then he tells you why in verse 18. "For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." Look in your Bibles to 2 Thessalonians chapter 3. 2 Thessalonians chapter 3. And notice if you would please 2 Thessalonians chapter 3 and verse 6. 2 Thessalonians 3, verse 6, he says, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." Withdraw yourself from every brother that walketh disorderly, and not after the tradition which he received of us. Skip down to verse 14.
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"And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." Isn't that amazing? So he says, you cannot have any company with him that he might be ashamed.
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Now, if you couldn't fellowship with him in his home, do you think you could fellowship with him around the Lord's table? No. He says, but you don't count him as an enemy. You admonish him as a brother. But still, there has to be some type of order.
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Now, go back in your Bibles to 1 Corinthians, chapter five. And let me just show you a classic illustration of this. 1 Corinthians, chapter five, just showing you, first of all, the Lord's Supper was given as an ordinance to the church. Secondly, it was given to the assembled or gathered church. Thirdly, it has to be under the discipline of the church. Notice in 1 Corinthians chapter 5, and let's begin reading with verse 1.
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Boy, you're talking about a problem. Here it is. "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife."
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Now evidently, and I do not know, this was not necessarily, I don't think, a case of incest. But this was probably the boy's stepmother. And of course, evidently, he and the father were having relations with the same woman. And what does Paul say to these Corinthians? "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you."
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Now, he said, look, and he's writing to the church. He said, you're kind of proud of your liberty and your non-condemnatory attitude. Why? He said, let me tell you something, you should be mourning, note what he said, "that he that hath done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together," that is when you come to the local assembly, "and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good."
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"Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."
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Now look what he said, "I wrote unto you in an epistle not to company with fornicators." Don't be fellowshipping with fornicators. Now look, "yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world." Now, look what he said. Let me stop there. He said, I wrote in an epistle not to company with fornicators, but let me clarify what I mean. I didn't mean the fornicators of this world, that is, those who are lost, those who are heathen. He said, if you try to avoid all of them, you'll have to go out of the world, because they're everywhere. But look what he says in verse 11.
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"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person."
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Now, what is the Apostle Paul doing? He is showing church discipline.
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Now, in verse 12, he speaks about judging those who are within. In other words, we have to judge each other. Verse 11 speaks about not eating with them.
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Now, let's suppose that Don was running around on Joyce. I wouldn't really have to worry about not eating with him because she'd kill him, but that's all right, too. But let's suppose he was. And we knew about it as a church. And we said nothing to him, we acted as if nothing happened, and we observed the Lord's table and he comes along. He says, well, I'm going to partake, too. What are we doing?
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We're violating 1 Corinthians chapter five. Now, if God would forbid me just simply to go out and eat a meal with him and to pretend like everything was hunky-dory, how much more would God forbid me to partake of the Lord's table with him? You follow me? So, he talks about judging those that are within. And by the way, this is an argument from the lesser to the greater. That's why verse 7 he talks about purging out the old leaven. Verse 13 he plainly says, "Put away from among yourselves that wicked person."
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And here is a man that professed to be a brother who was doing those things. So that's what Paul is saying. Paul is saying, I don't care about the unsaved out there and the adulterers and the whoremongers and the covetous and the liars out there. You expect that of the unsaved. He said you can avoid them. But if any man that is called a brother do this, "with such an one no not to eat."
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So it should be obvious to anyone who reads the scripture that the Lord's Supper is a church ordinance and it is restricted to the local gathered church and when you realize that the church must have control over the table in such a way to exclude the disorderly and unrepentant that it is coextensive with church discipline. So, according to the command of the Lord, the pattern of the apostolic example, and the history of the church, communion was always observed in the context of a local gathered assembly and under the discipline of the church. Period. If the church has the right, the duty, the obligation and the power to exclude someone from the Lord's Supper, they must be excludable. You follow me? And so it is coextensive with church discipline.
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Now, therefore, let me go ahead and give you this. There are at least, I believe, four prerequisites to observing the Lord's Supper in order to partake. We're going to get more particular next week, but these are just four general principles. What are the four general principles? The first one is salvation or conversion. The Lord's Supper is not for the unsaved.
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Now, I'm not a paedo-baptist, I don't believe in baptizing infants. Nor am I a paedo-communionist. I do not believe in giving the Lord's table to babies and small children. And you remember when Philip was witnessing to that Ethiopian eunuch in the book of Acts, the Ethiopian eunuch said, "See, here is water; what doth hinder me to be baptized?" What's stopping me? Now, think about that. What is stopping me from being baptized? What would hinder me? You remember what Philip said?
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"If thou believest with all thine heart, thou mayest." What was the requirement to be baptized? Believing with all your heart. Well, let me ask you a question. If that is a requirement to be baptized, how can it not be a requirement to partake of the Lord's Supper? What kind of significance could the Lord's Supper have to someone who's unconverted and doesn't understand it and can't understand it? I've had people ask me, I've joked with them, they said, would you baptize the baby? I said, I will baptize anybody who can believe with all of his heart. But I believe that's a requirement.
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Now, I don't fall out with someone who necessarily holds an opposite opinion of mine. I understand the Presbyterian position of the covenant. Rushdoony was one of my dearest friends. Everybody knows that. I spent time with him. He preached in our church. I preached out there. I studied with him. I love him. But I told him one day, I said, "Rush, I don't understand how anybody can be so brilliant as you and know so much and be so wrong on baptism."
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Of course, he just laughed. And he said, "Well, I could say the same thing about you, Baptist." Of course, Rush was a Presbyterian. But I mean, I'm just simply pointing out here is 1 Thessalonians 1:9. What does the Bible say? "How ye turned to God from idols to serve the living and true God." What is required? The first requirement should be conversion. Should be salvation. I believe salvation is an absolute prerequisite.
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It is necessary to partake of the Lord's Supper. It cannot have any meaning for you if you're not saved. Look in your Bibles to John chapter 13. Let me show you what our Lord did. John 13, you will remember that it was our Lord who established the Lord's Supper. John 13, let's begin reading there with verse 24. "Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake." Now, you remember, our Lord has just gotten out of his mouth that one of you will betray me. You remember that?
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By the way, out of the original 12 disciples, were all of them believers? Answer. Were all of them believers? No. Who was the real unbeliever? Judas. OK. Now watch this. So he's already said, one of you is going to betray me. And verse 24, "Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus' breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly."
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"Now no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him."
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Now, the reason I read this passage is this. When you read Matthew 26, when you read Mark 14, when you read Luke 22, which all refer to the Lord's Supper, it seems as if Judas is there. But when you get to John 13, they have finished the Passover meal. Our Lord gives him the sop. And what happens? When he gets the sop, the Bible says he goes immediately out.
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What does that tell us? The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded. And if you look in 1 Corinthians 11 and verse 30, 1 Corinthians 11 and verse 30 indicates that the Lord's Supper was established while Judas was actually out betraying Christ. 1 Corinthians 11 and verse 30. I've got verse 30, but that's not the verse, I don't think.
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Let me find it right quickly. Verse 23, "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." The same night in which he was betrayed. In other words, the betrayal was going on then while Jesus Christ was instituting the Lord's Supper. So very clearly when our Lord instituted it, he excluded Judas.
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So I believe, first of all, the first prerequisite is salvation. You must be a believer in order to partake. The second requirement, I believe, is baptism. Now, baptism is anteceded to the Lord's Supper. That is, it occurs prior to taking the Lord's Supper. Why? Because baptism is the initial confession of faith. Look in your Bibles to 1 Timothy 6 and verse 12. And the interesting thing about this verse is, it really doesn't matter when it comes to this verse whether you read an Arminian or a Calvinistic commentary. All commentaries will basically say the same thing on this verse. Notice if you would, 1 Timothy 6 and verse 12, Paul is telling Timothy, "Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." Every commentator will tell you that that good profession which he has professed before so many witnesses was at his baptism. Baptism is the initial act of obedience. It is the initial confession of faith.
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Those of you who have been baptized, you must remember, you confess and acknowledge that Jesus Christ is Lord. Now, when you stop and think of the two ordinances that God has given to the local church, baptism and the Lord's Supper, it is only natural that baptism precedes the Lord's Supper because of the pictures that they present. What does baptism picture? That we have died to our sins and died to ourselves and that we're raised anew in newness of life now to follow Jesus Christ. What does the Lord's Supper picture? That we're feeding upon Christ, that we're being nourished and sustained by him, that we're living upon Him. Well, you have to have life before life can be continued and sustained. So here are these two pictures which show very clearly that baptism should be a prerequisite because it is the initiation and the original confession that, yes, I believe in Jesus Christ. So you can say that there is salvation, there is baptism, and thirdly, I'm going to say church membership. If the Lord's Supper is given to the church as an ordinance, and if it is served in the context of the local assembly, it would then be for those who are in fellowship with that assembly and under the discipline of that assembly.
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Now, let's suppose we're observing the Lord's Supper. And someone comes in and just wants to partake. We don't know who he is. We don't know anything about him. He may be a believer. But the point I'm trying to make is this. How can I exclude someone who is not excludable? How can I discipline someone over which I have no authority? I have no authority over someone who comes here once a year, so to speak. I mean, you know. What if that?
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And you see, you've got to consider this. Suppose someone came here to partake of the Lord's Supper. And he's being disciplined by the church where he is a member. We would then be violating the scripture if we observe the Lord's table with him. For the Lord said, "with such an one no not to eat." So the point I'm trying to make is this. If you look at the principles of scripture.
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The only position I believe that you can come to is that of close communion. That is, it is for those who are regenerated, it's for those who have been baptized, it's for those who are fellowshipping and under the authority of that local assembly. And the fourth requirement, there's one more, the fourth requirement is a godly or orderly life. Because just because you're a Christian, just because you've been baptized, just because you are associated with a local fellowship does not mean, therefore, that you have a godly and orderly life. That guy in 1 Corinthians chapter 5 was a member of that assembly, a professed believer and probably been baptized, but he certainly didn't have a godly and orderly life.
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I can tell you that. That's why Paul said, "put that wicked one out from among you." And "with such an one no not to eat." If you look in your Bibles, Acts 21. I just want you to see what they said to the apostle Paul, Acts 21, verse 24. Acts 21, verse 24. They told Paul, "Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law." They were telling Paul, do this so everybody will know that you are living an orderly and an obedient life. So very obviously, you must have an orderly and obedient life to partake of the Lord's Supper. So the four requirements, basic requirements, are salvation, baptism, church membership, and an orderly and a godly life.
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Now, even if you have those four, next week I'm going to show you, based upon 1 Corinthians 11, there are still some other requirements. Because if you don't follow those, then you partake in an unworthy manner, the Bible says, and you bring condemnation upon yourself.
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Now, let me make some applications. The first application are to those who are unsaved. If you're not saved, whenever you observe the Lord's Supper, you ought to see that Jesus Christ died for sinners and that he calls people to repentance and faith. In other words, you are to remember that Jesus Christ and Jesus Christ alone is the bread of life. There is no life apart from Christ. And every time you see the Lord's Supper, it ought to remind you that God commands you to repent and believe on Jesus Christ. So the Lord's Supper then can be a tool of evangelism in the sense that we understand that Christ and Christ alone is salvation. The second application would be to the saints.
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And that is if you've not been baptized since you believed you need to be. And I exhort you to follow the teaching of Scripture. Baptism is the first act, the first step of obedience. That's what our Lord said, make disciples and baptize them and then teach them to observe all things whatsoever I have commanded you. That is the first open public confession of faith that an individual makes at his baptism when he says that Jesus Christ is Lord. And then thirdly, I would say this, if you were a saint, if you've been baptized, then make sure that you live an orderly and godly life and walk in the precepts of the Word of God so that there will not be any hindrance or interference in observing and partaking of the Lord's Supper. This can also be an incentive to make sure that we walk wholly and obediently. Let's pray. Father, we are so thankful today for the word of God, for the principles in it, for the teaching of it. And father, we ask that you help us submit to it.
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Surrender to it and to love it and obey it. We do pray for orderly lives and godly lives and that you would make us holy. And may we be obedient to the Lord Jesus Christ. In Thy name 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, PMD 175, Savannah, Georgia, 31406. Or give us a call at 912-925-0995.
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You can also visit our website at www.dominionministry.com
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T22:56:51Z

The Lord's Supper - Part 3

John Weaver | Freedom Ministries

In this sermon, John Weaver examines the question of who should partake in the Lord's Supper, arguing for the position of close communion—that only baptized believers who are members in good standing of the local assembly and living orderly lives should participate. He outlines four possible positions (open, restricted, closed, and close communion) and presents biblical principles showing the Supper is a church ordinance for the gathered church under local discipline, with prerequisites of salvation, baptism, church membership, and godly living.

Opening

All right, 1 Corinthians chapter 11. 1 Corinthians chapter 11, and let's begin reading there with verse 20. We're still continuing with the Lord's Supper. 1 Corinthians 11, verse 20:

Scripture Reading — 1 Corinthians 11:20-34

"When you come together therefore into one place, this is not to eat the Lord's Supper. For in eating everyone taketh before other his own supper: and one is hungry, and another is drunken. What? Have you not houses to eat and drink in? Or despise you the church of God, and shame them that have not?"

Introduction and Review

Weaver reviews previous lessons on the Lord's Supper as a sovereign, gospel ordinance with various names and symbolic meanings.

The Controversy Over Partakers

The topic of who partakes is controversial because many hold unexamined traditions; Weaver aims to be biblical, not divisive.

No. My intent is just simply to be biblical and scriptural. You know, the Bible says in Isaiah 8 and verse 20, listen carefully,

Scripture Reading — Isaiah 8:20

"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."

So it is my intent then to speak according to this word and in doing so bring as many biblical blessings upon as many people as possible.

Four Positions on Communion

Weaver defines open, restricted, closed, and close communion, giving examples and noting that close communion is often criticized.

Lutheran Practice and the Term 'Sacrament'

The Missouri Synod practices close communion due to consubstantiation; Weaver explains his objection to the word 'sacrament' as implying ritual grace.

Biblical Principles for Close Communion

Weaver presents three principles: the Supper is a church ordinance, for the gathered church, and under church discipline, citing Scripture.

Scripture Reading — Matthew 28:18-20

"And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world."

In fact, we'll read verse 19, just so you'll see he's talking about the saints, he's talking about believers. He says,

Scripture Reading — Ephesians 2:19-20

"Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone."

Scripture Reading — 1 Corinthians 11:18

"For first of all, when ye come together in the church..."

Look in your Bibles, if you would please, to Romans 16, verse 17. Romans 16, verse 17. Romans 16, verse 17. What does the Apostle Paul tell us?

Scripture Reading — Romans 16:17-18

"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them."

Four Prerequisites for Partaking

The prerequisites are salvation, baptism, church membership, and an orderly life, with baptism preceding the Supper as the initial confession.

Scripture Reading — Acts 21:24

"Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law."

Applications and Conclusion

Applications: the unsaved should see Christ as the bread of life; believers should be baptized and live orderly lives; closing prayer.

The Lord's Supper - Part 3

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	42206182054
Subject	Church Government
Course	Church Order: Worship, Sacraments, and the Lord's Supper
Genre	Sermon
Date	2006-02-05
Dictation Name
Book	Book 041: The Lord's Supper — Chapter 3
Source Timed Segments	89

Lecture Guide

Outline

Introduction and Review: Weaver reviews previous lessons on the Lord's Supper as a sovereign, gospel ordinance with various names and symbolic meanings.
The Controversy Over Partakers: The topic of who partakes is controversial because many hold unexamined traditions; Weaver aims to be biblical, not divisive.
Four Positions on Communion: Weaver defines open, restricted, closed, and close communion, giving examples and noting that close communion is often criticized.
Lutheran Practice and the Term 'Sacrament': The Missouri Synod practices close communion due to consubstantiation; Weaver explains his objection to the word 'sacrament' as implying ritual grace.
Biblical Principles for Close Communion: Weaver presents three principles: the Supper is a church ordinance, for the gathered church, and under church discipline, citing Scripture.
Four Prerequisites for Partaking: The prerequisites are salvation, baptism, church membership, and an orderly life, with baptism preceding the Supper as the initial confession.
Applications and Conclusion: Applications: the unsaved should see Christ as the bread of life; believers should be baptized and live orderly lives; closing prayer.

Major Themes

Key Arguments

The Lord's Supper is a church ordinance, not an individual or family rite

God gave the ordinances to the church as an institution; therefore, only the local church has authority to administer them.

Weaver says, 'God only created three institutions... He did not give communion to the family, and He did not give communion to the state.'

The Supper is for the gathered church, not for private or sickbed observance

Scripture shows the Supper was observed when the church came together; there is no biblical basis for 'carry-out' communion.

He cites 1 Corinthians 11:18, 'when ye come together in the church,' and argues against giving it to the sickly unless one holds a sacramental view.

Church discipline requires exclusion of unrepentant members

If the church can exclude someone from fellowship, it must also exclude them from the Lord's Table, as seen in 1 Corinthians 5.

Weaver argues, 'If God would forbid me just simply to go out and eat a meal with him... how much more would God forbid me to partake of the Lord's table with him?'

Baptism must precede the Lord's Supper

Baptism is the initial confession of faith and the first act of obedience; the order in the Great Commission and the symbolism of death and life require it.

He says, 'Baptism is the initial act of obedience... it is only natural that baptism precedes the Lord's Supper because of the pictures that they present.'

Judas was excluded from the institution of the Supper

John 13 shows Judas left before the Supper was instituted, indicating that unbelievers should not partake.

Weaver notes, 'The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded.'

Scripture References

1 Corinthians 11:20-34: Read at the opening to set the context for the Lord's Supper and the need for self-examination.
Isaiah 8:20: Cited to emphasize speaking according to God's Word.
Matthew 28:18-20: The Great Commission, showing baptism and teaching are given to the church.
Ephesians 2:19-20: The church is built on the foundation of the apostles and prophets, with Christ as cornerstone.
Acts 2:42: The early church continued in the apostles' doctrine, fellowship, breaking of bread, and prayers.
1 Corinthians 1:1: Paul addresses the letter to the local church at Corinth.
1 Corinthians 11:18: The church comes together in one place, the context for the Lord's Supper.
Matthew 18:15-17: Church discipline process, culminating in treating the unrepentant as a heathen.
Romans 16:17-18: Command to mark and avoid those causing divisions contrary to doctrine.
2 Thessalonians 3:6, 14: Withdraw from disorderly brothers; note and avoid those who disobey apostolic teaching.
1 Corinthians 5:1-13: Case of immorality; command to purge out the wicked person and not to eat with such a one.
Acts 8:36-37: Philip requires belief before baptism, implying faith is prerequisite for ordinances.
1 Thessalonians 1:9: Turning to God from idols is evidence of conversion.
John 13:24-31: Judas leaves before the institution of the Lord's Supper, showing exclusion of unbelievers.
1 Corinthians 11:23: The Lord's Supper was instituted the same night Jesus was betrayed, while Judas was absent.
1 Timothy 6:12: Timothy's good profession before many witnesses is identified as his baptism.
Acts 21:24: Paul is urged to show he walks orderly, implying orderly living is expected.

Historical References

William Cathcart, The Baptist Encyclopedia, vol. 1, p. 257: Cited to show that open/restricted communion is of recent origin and historically Baptists practiced closed or close communion.
Robert Hall (1764-1831), English Baptist: Mentioned as a promoter of open communion in England.
Council of Trent, Canon 7: Referenced as teaching that sacraments confer grace regardless of faith.
Lutheran Church—Missouri Synod: Their close communion practice is quoted to show they restrict participation to those in doctrinal agreement.
R. J. Rushdoony: Mentioned as a Presbyterian friend with whom Weaver disagreed on baptism.

Important Quotes

I believe that the principles of the Scripture teach that the position of close communion is indeed the biblical concept.

States Weaver's central thesis that close communion is biblically supported.

The Lord's Supper, as is baptism, is a church ordinance. By that statement, I mean that the ordinance is given to the church as a local institution.

Establishes the foundational principle that the Supper belongs to the local church.

Scriptures know nothing of a carry out service or drive through communion service.

Argues against private or sickbed communion, emphasizing the gathered church.

If God would forbid me just simply to go out and eat a meal with him and to pretend like everything was hunky-dory, how much more would God forbid me to partake of the Lord's table with him?

Uses an argument from lesser to greater to show that church discipline must extend to the Lord's Table.

Baptism is the initial act of obedience. It is the initial confession of faith.

Explains why baptism is a prerequisite for communion.

The Lord instituted his supper without the presence of Judas. Judas had left. He was the one who was not saved. He was excluded.

Provides a biblical example of excluding an unbeliever from the Supper.

Discussion Questions

[Question]

What are the four positions on communion, and how do they differ?

[Context]

Weaver defines open, restricted, closed, and close communion.

[Question]

Why does Weaver argue that the Lord's Supper is a church ordinance and not for individuals or families?

[Context]

He explains that God gave the ordinances to the church as an institution.

[Question]

How does church discipline relate to participation in the Lord's Supper?

[Context]

Weaver uses 1 Corinthians 5 to show that unrepentant members must be excluded.

[Question]

What are the four prerequisites for partaking, and why is each important?

[Context]

Salvation, baptism, church membership, and orderly life are outlined.

[Question]

Why does Weaver reject the term 'sacrament' for the Lord's Supper?

[Context]

He explains that it implies a ritual that confers grace regardless of faith.

[Question]

What is the significance of Judas leaving before the institution of the Lord's Supper?

[Context]

Weaver uses John 13 to argue that unbelievers should not partake.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:14:03Z