Sermon
First Darkness, Then Light
Luke 22:47-53
Pastor Joe Anady

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Old Testament Reading: Psalm 41

“TO THE CHOIRMASTER. A PSALM OF DAVID. Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health. As for me, I said, ‘O LORD, be gracious to me; heal me, for I have sinned against you!’ My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41, ESV)

New Testament Reading: Luke 22:47-53

“While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him, but Jesus said to him, ‘Judas, would you betray the Son of Man with a kiss?’ And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, ‘No more of this!’ And he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.’” (Luke 22:47–53, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.

Sermon

The story that is told by Luke about Judas’ betrayal and Jesus’ arrest in the Garden of Gethsemane is found in the other three gospels as well. The other gospel writers provide us with slightly different perspectives on this event and with some details not found in Luke. We will be considering some of the details found in the other gospels as we progress through our passage for today.   

A Betrayer From Amongst The Twelve

As it pertains to the opening scene, Luke tells us that “While [Jesus] was still speaking [with eleven of his sleepy disciples], there came a crowd, and the man called Judas, one of the twelve, was leading them.” (Luke 22:47, ESV)

 Luke says that a crowd approached Jesus when he was in the garden, but Matthew gives more detail. He says it was a great crowd. Matthew and Mark also tell us that they came with “swords and clubs, from the chief priests and the elders of the people (Matthew 26:47; Mark 14:43). John tells us that this crowd included a band of soldiers. John 18:3 says, “So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons” (John 18:3, ESV). Can you picture the scene? 

Why did Luke refrain from giving these details? Probably because he assumed his audience would be familiar with the story, either through their encounter with one or more of the other gospels, or by having heard verbal reports. And so Luke is conscience: “While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them.” He then reports that Judas “drew near to Jesus to kiss him…” (Luke 22:47, ESV). Matthew tells us why, saying, “Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; seize him’” (Matthew 26:48, ESV). Matthew also reports that when Judas approached Jesus, he said “‘Greetings, Rabbi!’ And he kissed him”, and that Jesus said to him, “Friend, do what you came to do” (Matthew 26:49, ESV).

What do we learn from this act of betrayal? We learn that, in this present evil age, there will always be men like this intermingled with the people of God. If there was one among the twelve who was insincere in his profession of faith, who would betray Jesus with a kiss for a small sum of money, surely there will be some who are insincere intermixed with the disciples of Jesus—this will be the reality of things until Christ returns to judge and to make all things new.  

Christ warned about this, didn’t he? “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits” (Matthew 7:15–16, ESV).

Jude uses strong language to describe the false teachers that infiltrate the Christian church: “These are hidden reefs at your love feasts, as they feast with you without fear, shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever” (Jude 12–13, ESV).

And Peter warned of this, too! “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction” (2 Peter 2:1, ESV).

The Apostles of Christ learned a valuable lesson on that night in the Garden of Gethsemane. They must have been shocked and enraged to see Judas betray Jesus. They themselves must have felt the betrayal. No doubt, it impacted them and shaped their future ministry, as is evidenced in their writings. Never would they be naive concerning the reality of false professors. Never would they be shocked to find wolves amongst the sheep. This moment of betrayal must have made them better shepherds—shepherds that were wise, sober, and alert concerning the schemes of the Evil One and the darkness that sometimes resides even in the hearts of those who have said, Jesus is Lord!   

But pay careful attention. This act of betrayal from their close, familiar friend did not cause their hearts to grow hard or cold towards others. It did not hinder them from loving others, from receiving those who turned from their sin and to Christ into the church, and from appointing men to leadership positions within the church, as elders and deacons.

You know how this goes. When someone gets burned, it can cause their heart to grow hard and cold towards everyone. When someone is betrayed, it can destroy their ability to trust anyone. A Christian cannot live this way. And it is especially important that leaders within the church—elders and deacons—avoid this error, for we are called to love and to receive all who make a credible profession of faith in Jesus the Messiah. More than this, the church must ordain those who seem to be called, fitted, and gifted for ministry within the church to offices of elder and deacon. Will there be false professors? Yes. Will there be wolves in sheep’s clothing? Yes. Will we sometimes be surprised just as the disciples were on the night that Jesus was betrayed? Yes. But it is in God we trust, not man—he will keep his people. And Christ has given his church instructions for dealing with those who undermine the profession of the faith they once made—“let him be to you as a Gentile and a tax collector.” (Matthew 18:17, ESV), Christ said. And “you are to deliver [these] to Satan for the destruction of the flesh, so that their spirit may be saved in the day of the Lord” (1 Corinthians 5:5, ESV).

Not only did the other disciples of Jesus learn a great deal when Judas entered Gethsemane to betray Jesus, but ancient Scriptures were also fulfilled. 

Perhaps Proverbs 27:6 anticipated this moment: “Faithful are the wounds of a friend; profuse are the kisses of an enemy” (Proverbs 27:6, ESV).

King David functioned as a type of the Christ who was to come when he said in Psalm 41:9, said, “Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me” (Psalm 41:9, ESV).

The same theme is found in Psalm 55:12-15. There, King David, a type of the Christ to come, said, “For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng. Let death steal over them; let them go down to Sheol alive; for evil is in their dwelling place and in their heart” (Psalm 55:12–15, ESV). It seems to me that Jesus alluded to Psalm 55:13 when, after Judas approached him to betray him with a kiss, he said, “Friend, do what you came to do” (Matthew 26:50, ESV).

The other disciples were shocked when they saw Judas betray Jesus with a kiss, but Jesus was not shocked. He knew what was in Judas’ heart from the beginning (see John 6:70). And neither is Jesus shocked when men and women apostatize from the faith, even to this present day. Jesus knows who are truly his (John 10:14), for they were given to him in eternity (John 17:6). It was for these that Christ died (John 10:15). While betrayal and apostasy are always surprising to us, they are not a surprise to God and to Christ. And so we entrust ourselves, not to men ultimately, but to God and to Christ, for they are ever faithful and true and able to save to the uttermost those who come to them,   

Luke tells us that when Judas drew near to Jesus, he said, “Judas, would you betray the Son of Man with a kiss?” (Luke 22:48, ESV). To betray Christ is awful, but to do it a kiss—with a show of love and affection—is most wicked indeed. Listen to what J.C. Ryle says about this. “Conduct like this, we need not doubt, is utterly abominable in the sight of God. To injure the cause of religion under any circumstances is a great sin, but to injure it while we pretend to show kindness is the blackest of crimes. To betray Christ at any time is the very height of wickedness, but to betray him with a kiss, proves a man to have become a very child of hell” (Luke Commentary, Vol 2, 320).

Confusion Regarding The Nature Of Christ’s Kingdom

What happens next proves that the disciples of Christ were still confused about the nature of Christ’s kingdom. 

How would the mighty men of an earthly kingdom respond if their beloved king and his kingdom came under attack? Would they not fight to defend it? Would they not take up arms and fight even to the death? 

This was the impulse of the eleven that remained with Jesus.  Verse 49: “And when those who were around him saw what would follow, they said, ‘Lord, shall we strike with the sword?’ And one of them struck the servant of the high priest and cut off his right ear” (Luke 22:49–50, ESV).  

John tells us that it was Simon Peter who stuck with the sword. Where did he get this sword? Do not forget what Christ said to his disciples while still in the upper room. “And he said to them, ‘When I sent you out with no moneybag or knapsack or sandals, did you lack anything?” They said, ‘Nothing.’ He said to them, ‘But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. For I tell you that this Scripture must be fulfilled in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.’ And they said, ‘Look, Lord, here are two swords.’ And he said to them, ‘It is enough’” (Luke 22:35–38, ESV). 

Evidently, Peter thought the swords were to be used to defend and advance Christ’s kingdom. He was badly mistaken, as we will soon see. But before we highlight Peter’s lack of understanding concerning the nature of Christ’s kingdom, let us consider his courage and faith. 

Do not forget the scene. Jesus and his eleven disciples were armed with two swords, and they were surrounded by a great multitude that included a band of soldiers and officers, and many of these were carrying “swords and clubs” (Matthew 26:47). Humanly speaking, Jesus and the disciples did not stand a chance. Why then would Peter strike? He must have been a very courageous man and full of faith. 

Perhaps he remembered the words of Christ in the upper room?  After the disciples said, “Look, Lord, here are two swords”, Jesus said, “It is enough” (Luke 22:38, ESV), that is to say, it is sufficient. Perhaps Peter took this to mean, this is all we will need to fight against our enemies. Just as David slew Goliath with a sling and a stone, so too will we conquer our enemies and establish this kingdom with two short swords. 

And consider this. Though Luke does tell this story, John tells us that, after Judas betrayed Jesus with a kiss, “Jesus, knowing all that would happen to him, came forward and said to them, ‘Whom do you seek?’ They answered him, ‘Jesus of Nazareth.’ Jesus said to them, ‘I am he.’ Judas, who betrayed him, was standing with them. When Jesus said to them, ‘I am he,’ they drew back and fell to the ground” (John 18:4–9, ESV). Peter witnessed this, and I am sure it emboldened him. By faith, he knew that Jesus had the power to overthrow these men, and so acted with zeal and with courage. But zeal without knowledge is a dangerous thing. As Proverbs 19:2 says, “It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices” (Proverbs 19:2, NET). 

Peter was bold and courageous, but he was, at this time, still ignorant of the purposes of God. He still could not comprehend the upside-down character of Christ’s kingdom. His kingdom is not of this world. It would not be established or advanced by the sword. It would not be propelled by political cunning or military might. No, Christ’s kingdom would be established through the suffering and death of the King. It would be advanced by his subjects as they imitated him by laying down their lives for the good of others. The sword of the Kingdom of Christ is the Word of God. The supreme ethos of his kingdom is love.  And this love manifests itself through self-sacrifice and service.  

Later that night, Jesus would say all of this directly when standing before the Governor named Pilate. John 18:33 says, “So Pilate entered his headquarters again and called Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’ Pilate answered, ‘Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?’ Jesus answered, ‘My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world’” (John 18:33–36, ESV).

Peter should have known that Jesus had to suffer, die, and be raised, and that he would, in this way, establish his eternal kingdom. Peter should have known this for two reasons. One, Jesus said so numerous times during his earthly ministry. Two, the Old Testament Scriptures revealed it, and Peter knew the Scriptures. 

The sufferings of the Messiah are prophesied throughout the Old Testament Scriptures. Isaiah 53 is probably the most famous Old Testament text that speaks of the Messiah’s sufferings. We considered that text in some detail not long ago. But Psalm 41, which we read at the beginning of this sermon, also speaks of the sufferings of the King of God’s Kingdom. The word of King David must be heard as the words of Christ: “My enemies say of me in malice, ‘When will he die, and his name perish?’ And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, ‘A deadly thing is poured out on him; he will not rise again from where he lies.’ Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O LORD, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.” (Psalm 41:5–13, ESV)

Restraint Commanded By Christ

Peter was full of zeal and courage, but he was ignorant concerning the plans and purposes of God for Christ and his kingdom, and so he struck with the sword. But notice, Christ commanded restraint. 

“No more of this!”, Christ said (Luke 22:51, ESV).

Clearly, these words were for Peter. No more of this, Peter. Matthew tells that Christ said more to Peter. “Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword’” (Matthew 26:52, ESV).

These words were for the other disciples, too. Peter, no more of this, and that goes for the rest of you too. 

And these words are for the entire New Covenant people of God. “No more of this!”, Christ said (Luke 22:51, ESV). Under the Old Covenant, the Kingdom of Israel, that is to say, the prototypical kingdom of God on earth, did advance by the sword. But when the King of God’s eternal Kingdom arrived, he said, “No more of this!”

May a disciple of Jesus use a sword (a weapon) in self-defence or to protect an innocent person from harm? Yes. And I do believe an argument can be made that the sixth commandment requires it (see Baptist Catechism 73). 

May a disciple of Jesus take up a sword as a soldier or a peace officer in the service of the state? Yes. When soldiers approached Jesus early in his ministry to ask what they should do in response to his message, he did not command them to stop being soldiers. Rather, he said, “Do not extort money from anyone by threats or by false accusation, and be content with your wages” (Luke 3:14, ESV),

Now I ask, may the New Covenant people of God, that is to say, the church, take up the sword to advance the kingdom of Christ and the cause of Christ by force? No.  “No more of this!”, Christ said. This might seem obvious to you, but it has not been obvious to all throughout the history of the church. 

From the time of Constantine on to this present day, the state has been tempted to take up the name of God and Christ to justify its military conquests and crusades, and the church has been tempted to cooperate with the state to enjoy the earthly benefits that accompany such an arrangement. 

But Christ spoke to Peter, and through him, to his other disciples, and through them, to the whole church, saying, “No more of this!” Dear friends, under the New Covenant, it is the civil authority that wields the sword of war and of justice.  The church has a sword of its own. It is the spiritual sword of the Word of God. It is through the proclamation of the Word of God, the Sword of the Spirit, that the Kingdom of Christ will grow.

Christ commanded restraint. And I want you to notice that Christ was obeyed. Peter, the leader of the Apostles, put his sword (his sword of self-defense) back in its sheath.

Peter is known for his zeal without knowledge. But notice that Peter, despite his many flaws, was a true disciple of Jesus. And how do we know he was a true disciple? When he sinned, he would turn from it to trust and obey Jesus. 

Restraint Shown By Christ

Not only did Christ command restraint, he displayed it himself. 

One, Christ did not use the power he had to overthrow these enemies of his. Immediately after Christ commanded Peter to put his sword away, Matthew records Jesus saying this: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53, ESV). Jesus displayed restraint.

More than this, Christ showed mercy to his enemy. Luke tells us that “he touched his ear [of the man that Peter struck] and healed him” (Luke 22:51, ESV). In this, Christ is our example. And it agrees with what he has taught: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” (Matthew 5:43–45, ESV)

Finally, Christ restrained himself and surrendered to the darkness so that he might overcome the darkness with his light. In Luke 22:52 we read, “Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness” (Luke 22:52–53, ESV).

Indeed, these men, the darkness within them, and the powers of darkness that rule and reign in this world, would prevail over Jesus for a time. Christ would soon be falsely accused, brutally beaten, and crucified. He would soon die. His body would be laid in the grave, and his soul would descend to Sheol. But on the third day, he would be raised to life in glory. First darkness, then light. That was the order in the beginning when God created the heavens and the earth, and it was the order at the beginning of the new creation too—first darkness, then light. 

Conclusion

Pay careful attention to this order, brothers and sisters, lest you be discouraged and overwhelmed when dark days come. Our God is able to bring light out of darkness, and this truth must be cherished in our hearts. “For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6, ESV).

Baptist Catechism 104

Q. 104. What is required to the worthy receiving of the Lord’s Supper?

A. It is required of them that would worthily partake of the Lord’s Supper, that they examine themselves, of their knowledge to discern the Lord’s body; of their faith to feed upon Him; of their repentance, love, and new obedience: lest, coming unworthily, they eat and drink judgment to themselves. (1 Cor. 11:27-31; 1 Cor. 5:8; 2 Cor. 13:5)

Scripture Reading: 1 Corinthians 5:1-8

“It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.” (1 Corinthians 5:1-8, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

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We’ve been talking about the Lord’s Supper. 

With the help of  Baptist Catechism 102, we answered the question, What is the Lord’s Supper? A. The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein by giving and receiving bread and wine, according to His appointment, His death is shown forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment and growth in grace.

With the help of Baptist Catechism 103, we answered the question, Who are the proper subjects of this ordinance? In other words, who should partake of the Lord’s Supper? A. They who have been baptized upon a personal profession of their faith in Jesus Christ, and repentance from dead works.

Now, Baptist Catachism 104 addresses the question of how. How should we partake of the Lord’s Supper so that we partake worthily? Here is how the question is worded: What is required to the worthy receiving of the Lord’s Supper? 

You can hear the language of 1 Corinthians 11:27 in this question. 1 Corinthians 11:27, says, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord” (1 Corinthians 11:27, ESV). So, the scriptures warn us aginst partaking of the Supper unworthlity, and so too does our catechism. 

The answer may be divided into five parts:

A: It is required of them that would worthily partake of the Lord’s Supper:

One, that they examine themselves.

You can hear the language of 1 Corinthians 11. Verses 27-28 say, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup” (1 Corinthians 11:27–28, ESV).

The scriptures and our catechism teach that a person must examine themselves before partaking of the Lord’s Supper. Clearly, this is a spiritual examination that is being commanded. Just as a person will examine themselves physically in a mirror before going out for the day, so too, a Christian must examine themselves spiritually before coming to the Table. 

How do we examine ourselves spiritually? We must look inward upon our soul—our mind, will, and affections— and outward upon the conduct of their lives—our words and our deeds—to see if there is any sin in our lives that must be turned from. 

And what is the mirror that must be used to examine our spiritual lives? It is the spiritual mirror of God’s Holy Word. This is what the Apostle James says: “But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (James 1:22–25, ESV).

This, by the way, is one of the benefits of observing the Lord’s Supper weekly as a congregation, as opposed to monthly or quarterly. Our regular approach to the Lord’s Table forces us to examine ourselves regularly so that we might come worthily

What, exactly, are we to look for as we examine ourselves? Our catechism mentions three things:

The first has to do with knowledge. To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body.

This principle is also drawn from 1 Corinthians 11. In verse 29, Paul says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself” (1 Corinthians 11:29, ESV). 

Our catechism clarifies that Paul is talking about the Lord’s body, and I agree with this interpretation. Whose body are we to “discern” or “evaluate carefully” when we partake of the Lord’s Supper? It is the Lord’s body that we are to discern. This means, we are to come to the Lord’s Supper knowing that we partake of Christ, in a spiritual sense, when we eat of the bread and drink of the cup. 

This interpritation of 1 Corinthians 11:29 fits within the context of Paul’s argument, for it was in 1 Corinthains 10:16 that Paul said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Corinthians 10:16, ESV). 

The meaning is this: when we come to the Lord’s Table, we must know that we are partaking of Christ, not in a carnal way, but spiritually. And so our catechism is correct: To partake worthily, one must examine themselves of their knowledge to discern the Lord’s body. The Lord’s Supper is not for those who are ignorant of the truths of the gospel or of the significance of the Supper. The uninformed (and this would include little children) ought not partake of the Supper. 

The second thing we must examine ourselves for is faith. To partake worthily, one must examine themselves of their faith to feed upon Him. 

Baptism is to be given to those who make a personal profession of faith in Christ, and this is true of the Supper too. In baptism, the one baptized says, I believe in Christ. In the Lord’s Supper, the one who partakes says, I still believe. What is declared by our partaking must be true in our hearts. This is what the Apostle said in 1 Corinthians 5:8: “Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:1-8, ESV). If we come to the Lord’s Table without faith in our hearts, we do not come sincerely or in truth. 

The third thing we must examine ourselves for is true repentance. To partake worthily, one must examine themselves of their repentance, love, and new obedience. 

I’ll remind you of what we learned about baptism in Baptist Catechism 98. Baptism is to be given only to those  who “actually profess repentance towards God, faith in and obedience to our Lord Jesus Christ, and to none other.” And the same is true of the Lord’s Supper. To partake worthily, we must examine ourselves to be sure that we have the faith to feed upon Christ, and for true repentance, which involves love for God, and a resolve to obey his commands. 

The last section of our catechism is a warning. It says, “lest, coming unworthily, they eat and drink judgment to themselves.”

This summarizes 1 Corinthians 11:29-32, which says, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died. But if we judged ourselves truly, we would not be judged. But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world” (1 Corinthians 11:29–32, ESV).

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Conclusion