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Have You Ever Slept Through the Lord’s Supper?

Were the infirmities of 1 Cor. 11:30 figurative or literal?

I CAN’T SAY that I’ve given a great deal of thought to this particular passage until a recent Lord’s Day.

The brother presiding at the table brought it to my attention.

Paul wrote, “Many are weak and sick among you, AND MANY SLEEP” (1 Cor. 11:30 – emphasis mine, mb).

What exactly did the apostle mean when he said, “and many sleep?”

It is possible that he was speaking figuratively.

The brethren at Corinth had merged a common “love feast” covered-dish fellowship meal with the communion (cf. 2 Pet. 2:13).

Yes, their eyes were open, but their hearts were dull and closed – in essence, asleep.

It was a sort of congregational epidemic, kind of like what I heard about years ago in the Knoxville, Tennessee area with the flu more than a half a decade before Covid struck the U.S..

Brethren couldn’t shake hands or hug lest they spread the rampant, life-threatening virus.

Well, members at Corinth could shake hands and hug, physically and metaphorically speaking, but evidently they didn’t.

On the contrary, they divided and separated (vv. 17-19; cf. 1:10-12) and failed to exhibit brotherly love, care and affection.

What the Lord had initially intended as a feast for the soul had been incrementally warped and twisted into a gluttonous feast for the belly (1 Cor. 11:21).

What made it even worse was the fact that some were eating while others were actually going hungry.

The church body was “coming together” (vv. 17-18, 20, 33-34) at the same location (v. 20), but they certainly weren’t coming together in the highest sense of the phrase.

“Many are weak (i.e., feeble and infirm) and sick (i.e., powerless, without strength) and many SLEEP” (are dead).

A number of commentators think this refers to a kind of divine judgment (cf. v. 32) against various members of the congregation – akin to what had happened to Ananias and Sapphira (Acts 5:1-11; cf. Rev. 2:21-23).

They believe Paul was speaking literally.

In essence, they are convinced God actually made some members physically ill because of their divisive and unlovingly hypocrisy (v. 34).

That is a plausible interpretation and merits further study.

One brother thinks they were the former:

“They were languishing with spiritual infirmities (cf. lukewarm, Rev. 3:15-16, and those who had left their first love, Rev. 2:4). Because they had failed to discern the body (to properly remember the sacrificial death of Christ and its necessity of their salvation) they had grown negligent and lost interest in the higher values of life and eternity” (Winters, 159_{– emphasis mine, mb).}

IF these afflictions were in fact figurative, it’s scary to realize that this spiritual virus can still infect precious hearts today.

Brethren can be deer-in-the-headlights awake as they consume the loaf and swallow the fruit of the vine and yet simultaneously be in a spiritual stupor – physically awake, but spiritually asleep as Winters suggests.

Beloved, may I lovingly probe our hearts with the scalpel of the Word (Ps. 139:23; Heb. 4:12)?

Can we really partake of the communion and then intentionally avoid our own brethren following the assembly?

Can we, in God’s eyes, feast one minute on a minute piece of unleavened bread and drink the contents of the cup and then bad-mouth a fellow child of God the very same hour?

Can we sup and then later serve roast preacher and poached shepherd?

Can we close our eyes in silent meditation as we allegedly commune with the Lord Jesus, and then refuse to do the same with other members of His precious blood-bought body after the very same assembly?

Obviously these are rhetorical questions.

Of course we can’t.

Period.

Dot.

End of sentence.

Sure, we can consume crackers and juice and then salve our conscious’ by saying, “Look Lord, we took the emblems!”, but the reality is, doing so may actually indicate our inner weakness, sickness, or perhaps worst of all, spiritual slumber or death (cf. Mat. 9:12).

I have an exhortation.

Let’s observe, partake, worship, and evaluate our hearts – and then let’s really show one another, as well as the world, that we are one in Christ.

“For we, being many, are one bread and one body; for we all partake of that one bread” (1 Cor. 10:17).

“God loves you and I love you and that’s the way it’s gonna be!” – Mike

Psalm 42:1

Welcome to the Twilight Zone

I ALWAYS READ these kinds of news stories with a certain incredulity.

It’s kind of like watching old re-runs of The Twilight Zone.

All of those low-budget, black and white episodes make for interesting, even provocative, fiction, but they’re obviously neither true nor believable.

Well, the story which currently haunts my thinking isn’t fiction, but reality.

It seems the Presbyterian Church U.S.A. is on the verge of altering its stance on how it defines marriage.

Less than a year ago, the group voted in its General Assembly meeting in Detroit to officially embrace gay unions.

In order for the vote to become formally accepted, a majority of the denomination’s 172 presbyteries have to now vote in favor of this new provision.

Incredible as it may seem, Amendment 14-F has been thus far embraced by 79 of 116 regional assemblies.

That means that at the Presbyterians are just mere 7 votes away from adopting homosexual “marriage” and amending its Book of Order from being uniquely between a man and a woman to any two people—male or female.1

It is as if I am back in the 60’s watching late night, three channel, Twilight Zone stuff.

“This just can’t be true.

How can any church endorse blatant immorality?”

Back in my grammar school days, Rob and Laura Petrie (e.g., The Dick Van Dyke Show) couldn’t even sleep in the same bed on TV.

And now, only a generation or two later, one faction of the Presbyterian Church is working hard to accept and promote rank perversion.

When is Rod Sterling finally going to step out in front of the TV screen and tell me that this is just an elaborate, satirical hoax?

Dear readers, as we ponder the ramifications of what is happening within one religious group today, permit me to stimulate our hearts and minds even further:

By what AUTHORITY does any group get to vote on whether or not to accept what the Bible teaches on ANY issue, including and especially marriage?

There is not a single passage or principle in Scripture that delegates that right to any collective. Jesus has ALL authority, not man (Mat. 28:18; Phil. 2:10-11; Col. 3:17). We are to preach and carry out His will exclusively—and no religious group (including the church of our Lord) has the right to alter, amend, or legislate in the realm of doctrine or living (Deut. 4:2; Prov. 30:6; 1 Pet. 4:11).

The Lord Himself cast the deciding vote on marriage “at the beginning” (Gen. 2:24; Mat. 19:4-5). His will is not, nor will it ever be, subject to change or man-made modification (Psm. 119:89; Isa. 40:6-8;1 Pet. 1:25).

The apostle Paul said “avoid irreverent babble, for it will lead more people into more ungodliness” (2 Tim. 2:16 ESV). Watch it—false teaching (babble) inevitably results in false practice (ungodliness). Friends, it is simply not possible to believe wrong and then live right before God. Doctrine and living are bound together (Phil. 1:9-11)! It is not “either or”, but “both and”.

Paul also spoke of some who “strayed” from the faith (2 Tim. 2:18). How does a group get from “one man and one woman” to either two men or two women? And the obvious answer is—because they stray, incrementally, piecemeal, a little bit at a time—and no one steps up to censure these obvious deviations from the revealed will of God.

But an even more difficult question also ought to prick our conscience, brethren. Many Presbyterians have remained deathly silent for far too long and now the denomination is about to rush headlong over the precipice of moral integrity and into the abyss of hedonistic relativism. How do we prevent the Lord’s church from doing the very same thing today? I increasingly hear of “gospel” preachers, who in their quest for numerical growth, say that they will not preach on subjects like marriage, divorce, and remarriage because doing so may “divide families.”2 Forgive me, but that kind of thinking smacks of cowardice at the least, and pragmatism (Col. 2:8) at the worst. Our liberal Presbyterian friends would be proud. Decades of silence from their pulpits have brought the denomination to where they may soon, in all good conscience, worship with and fellowship those who openly and unabashedly practice what God calls abomination (Eph. 5:11-13; Isa. 5:20).

I am of the conviction that if we are not extremely careful, we are not far behind the denominationalists. Think about it. How can we consistently condemn the open practice of homosexuality within the Presbyterian Church, but not also condemn the open practice of adultery within the Lord’s church? Ponder:

If we tried to convert a couple from San Francisco who practiced homosexuality, wouldn’t we insist that they repent of their sin first? If they legally kept an adopted child, would we say we can’t preach on homosexuality because a child is involved?

If we tried to convert a Tanzanian Maasai who practiced polygamy and had multiple children by two or more wives, would we not insist that he repent of his sin first? Would we baptize and then fellowship a man who openly practiced polygamy and refuse to teach him the biblical elements true repentance (Ezek. 18:2-23; Mat. 3:8; Luke 13:3; Acts 3:19; 17:30; 2 Pet. 3:9) because he had kids (cf. Ezra 10:10-11)? The “God would never split a family” doctrine is patently false.

Now if we won’t fellowship homosexuals who might have an adopted child, and we won’t fellowship the polygamist who has many children, how can we consistently fellowship the adulterer who also has children…? And the $100 answer is: WE CAN’T.

We simply can’t excise passages such as Matthew 19 from our Bibles like King Jehoiakim who cut out the Word with a scribe’s knife (Jer. 36:23). We can’t teach that repentance is necessary for sins like stealing, but not for sins like living in adultery (2 Cor. 7:10; Col. 3:7).3 On the contrary, we have a divine mandate, because we love souls, to warn others of the perils associated with all sexual sin—and judge those who are doing so (John 7:24; cf. 1 Cor. 5; Rom. 16:17).

Here’s my point. Once we begin to compromise the truth in one realm, we inexorably compromise it in another and yet another—just like the Presbyterians—until we’re not only accepting sin, but endorsing it ourselves.

Let’s stand together, and let’s stand up for what the Bible teaches about sin and repentance—however difficult it may be. This is not The Twilight Zone.

_{1 http://www.theblaze.com/stories/2015/03/10/major-christian-denomination-is-just-seven-votes-away-from-making-a-monumental-decision-that-some-say-willcause-its-demise/}

_{2 https://www.christiancourier.com/articles/1120-does-ezra-deserve-criticism}

3_{https://www.christiancourier.com/articles/1015-what-is-the-fruit-of-repentance}

Treating Combat Fatigue

CHRISTIANS ARE SOLDIERS (2 Tim. 2:4).

They fight ongoing battles (Eph. 6:12; 1 Tim. 1:19; 6:11,12; 2 Tim. 4:7; 2 Cor. 10:4) in a spiritual war (Rev. 12:17).

Battles inevitably produce casualties — lots of them, and casualties require medical (Mat. 9:12) attention.

The church — not the building, is a sort of front line M.A.S.H. unit — a divine trauma center.

Padded pews serve as medical stretchers for the injured.

Services house the wounded and hurting.

Assemblies offer temporary shelter and protection to traumatized infantrymen.

They suffer from the effects of divorce, sexual promiscuity, envy, addiction, hostility, stress, conflict, abandonment, lost love, guilt, hopelessness, infidelity, jealousy, selfishness, etc.

Their hearts have been scarred from injuries received while engaged in fierce warfare with the enemy — Satan (Rev. 12:10; 1 Pet. 5:8; John 12:31; 2 Cor. 4:4; Eph. 2:2).

Wounded souls are usually not too difficult to spot in the ranks of the congregation.

You can often see hurt in the eyes.

You can hear it in broken voices.

Pale expressions.

Fallen spirits.

Blank stares.

Furrowed brows.

Tears.

Internal battle scars tend to surface in the countenance.

While these soldier’s bodies still function, their minds have ceased to do so.

Thinking is much too painful.

Memory is a plague.

Sleep is restless and fitful.

Blow after blow have taken their terrible toll.

Emotional stress-fractures are the tell-tale symptoms of the cumulative assaults on the spirit.

GIs called it “combat fatigue” or PTSD (post traumatic stress disorder).

The biblical term is “weariness” (Gal. 6:9 NKJV).

Author and military historian John C. McManus wrote:

“Sometimes the wounds a man received were not physical but mental. For some the stress of combat became too much and they could no longer function. This condition, called shell shock in World War I, and combat fatigue or exhaustion in World War II, was fairly common among U.S. combat soldiers. Although there were those who thought of battle fatigue as cowardice, Gen. George Patton being the most notable of this group, it became obvious during the war that this was patently false. According to one study, it could safely be expected that close to 10 percent of the men in an infantry outfit would eventually become combat fatigue casualties…”₁

“He is not a coward. The last thing in the world he wants hung on him is cowardice. He starts a personal war within himself, his conscience on one side and his instinct for self preservation on the other. His physical fatigue carries a lot of weight in the argument. The tug-of-war in his mind gets worse and worse. He starts trembling so bad [sic] he can’t hold his rifle. He doesn’t want to shake but he does, and that solves his problem. Involuntarily he becomes physically incapable. Properly treated he’ll be okay in a few days-when he’s had SOME HOT CHOW, A FEW NIGHTS OF SLEEP and A CHANCE TO GET HIS TROUBLE OFF HIS CHEST.”₂

“This disabling condition usually strikes after a soldier has been subjected to long and severe shelling or enemy small arms fire. A soldier reaches the point of ‘I can’t take it anymore…’…This condition is just as much a combat wound as a piece of shell piercing the body…”₃

From a spiritual perspective, when our comrades-in-arms suffer from combat fatigue, we need to be ready to administer aid.

We need to be spiritual medics (Luke 10:33-35; Gal. 6:2).

But how can we help those who are experiencing such intense heartache and difficulty…?

1. See that they get plenty of hot chow. While a covered dish is always appreciated, the kind of food wounded Christian soldiers need most of all is that which endures. “He satisfies the longing soul, and fills the hungry soul with goodness” (Psa. 107:9, cf.5). The eternal teachings of Jesus provide needed sustenance (John 6:27; Psa. 103:5; 2 Pet. 2:2) to the war-weary.

2. Encourage them to get sufficient rest and sleep. Time away from the battle front is imperative if soldiers are ever to recover and fight again. Even The Commander-In-Chief (of the spiritual army) Himself took an occasional “furlough” (Mark 6:31) from His engagements — “He departed from there by boat to a deserted place by Himself…” (Mat. 14:13).

3. Urge them to get their troubles off their chest. Soldiers who have endured severe shelling need a sympathetic, listening ear. Fellow soldiers can listen and appreciate their comrades’ perspective (Pro. 17:17; 18:24; Jas. 5:16), and The Commander will also be attentive. “The Lord will hear when I call to Him…” (Psa. 4:3; 27:2; 130:2).

_{1 John C. McManus, “The World of the Combat Soldier,” The Deadly Brotherhood: The American Combat Soldier in WWII, 162}

_{2 Ibid}

_{3 Ibid}

WHAT SONGBOOK DID JESUS SING FROM?

THINK ABOUT IT. Jesus was a Jew—and when He and His first-century Hebrew peers engaged in vocal worship (cf. Mat. 26:26-30), they used a songbook of sorts. Of course, there were obviously no spiralbound or hardbound songbooks to read from, and there were no electronic Paperless Hymnals to display on a screen like we use in the 21^st century.

So what specific hymnal did the Jews employ? Was it some form of OT Christian Hymns III, or Praise for the LORD, or Great Songs of the OT Church, or OT Church Gospel Songs and Hymns? All kidding aside, the songbook of the Jews was—the Psalms (cf. 1 Chron. 16:8-36), written and collected from Moses to Ezra over a period of a thousand years, which were then committed to memory. The English title “Psalms” comes from the Greek word meaning “a sacred song or hymn—a Psalter,” while the Hebrew title, Tehillim, means “praises,” and every Psalm except the 88th contains some form of that fervent action. So when the Jews offered up the sacrifice of praise (cf. Psa. 27:6; Heb. 13:15), they didn’t simply quote the Psalms, they joyfully sang and shouted them, and THAT was the songbook our Lord used when He sang as well.

But this then begs yet another question. Since the Psalms served as the songbook of the Jews, who wrote and authored all of these psalters? Peter says, “Holy men of God spoke as they were moved by the Holy Spirit” (2 Pet. 1:21b), and yet the Holy Spirit received His words from Jesus (cf. John 14:14-17; 16:13-15)!

Here’s ONE lesson I’m learning: Jesus sang from the songbook which He wrote Himself—and one of His favorite subjects was—are you ready for this(?), THANKSGIVING to His Father! Watch the repetitive refrain in the following Psalms:

“Therefore I will GIVE THANKS to You, O LORD, among the Gentiles, and sing praises to Your name” (Psa. 18:49).

“Sing praise to the LORD, you saints of His, and GIVE THANKS at the remembrance of His holy name” (Psa. 30:4).

“To the end that my glory my sing praise to You and not be silent. O LORD my God, I will GIVE THANKS to You forever” (Psa. 30:12).

“I will GIVE YOU THANKS in the great assembly; I will praise You among many people” (Psa. 35:18).

“Offer to God THANKSGIVING, and pay your vows to the Most High” (Psa. 50:14).

“I will praise the name of God with a song, and will magnify Him with THANKSGIVING” (Psa. 69:30).

“We GIVE THANKS to You, O God, we GIVE THANKS! For Your wondrous works declare that Your name is near” (Psa. 75:1).

“So we, Your people and sheep of Your pasture, will GIVE YOU THANKS forever; we will show forth Your praise to all generations” (Psa. 79:13).

“It is a good thing to GIVE THANKS unto the LORD, and to sing praises unto Thy name, O most High” (Psa. 92:1).

“Let us come before His presence with THANKSGIVING; let us shout joyfully to Him with psalms” (Psa. 95:2).

“Rejoice in the LORD, you righteous, and GIVE THANKS at the remembrance of His holy name” (Psa. 97:12).

“Enter into His gates with thanksgiving, and into His courts with praise. Be THANKFUL to Him, and bless His name” (Psa. 100:4).

“Oh, GIVE THANKS to the LORD, for He is good! For His mercy endures forever” (Psa. 106:1).

“Save us, O LORD our God, and gather us from among the Gentiles, to GIVE THANKS to Your holy name, to triumph in Your praise” (Psa. 106:47).

“Oh, that men would GIVE THANKS TO THE lord FOR His goodness, and for His wonderful works to the children of men” (Psa. 107:8, 15, 31)!

“Oh, GIVE THANKS to the LORD, for He is good! For His mercy endures forever” (Psa. 118:1, 29).

“At midnight I will rise to GIVE THANKS to You, because of Your righteous judgments” (Psa. 119:62).

Jesus sang.

Jesus sang from the psalmbook which He had written.

Jesus offered the praise of thanksgiving to His Father.

In a world where we are tempted to complain and fuss about the current state of affairs, I’m learning from Jesus that I need be more thankful, and one of the best ways to do that is by singing with a heart of zealous gratitude as He did (Heb. 2:12): “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, GIVING THANKS always for all things to God the Father in the name of our Lord Jesus Christ” (Eph. 5:19-20).