Ashbel Green
Let our first inquiry be, Who are the worthy receivers of this sacrament? In rebuking the Corinthian church (1 Cor 11:23-34) for scandalously profaning this sacred institution, the Apostle Paul twice speaks of eating and drinking “unworthily”. From this, the terms worthy and unworthy have come to be applied to communicants and to the manner in which they attend on the table of the Lord. The meaning of the Apostle in using the word unworthy manifestly is, a manner unsuitable to the nature of the ordinance – which, in the case of the Corinthians, was a grossly profane, carnal and irreverent manner.
The general truth therefore taught by the inspired Apostle is: all who partake in a manner suited to the nature of the ordinance partake worthily, and those who partake in any way not suited to the nature of the ordinance partake unworthily. Our English word worthy is generally understood to denote merit or excellence of a high order when applied to persons or character; by thus understanding it of those who may properly partake of the Lord’s Supper,
1This extract is taken, with editing, from Green’s Lectures on the Shorter Catechism, vol 2. He is here expounding the Lord’s Supper. Green (1762-1848) was a prominent American minister.
many humble Christians fear to approach it. But truly if personal merit and deserving, as these timid believers seem to suppose, were the qualifications demanded of those who might lawfully go to the Lord’s table, not one of our fallen race could ever appear there. Not one could ever affirm with truth that he had any such excellence of character as to entitle him to claim this privilege as a right. The Lord’s parable of the Pharisee and the Publican, who went up to the temple together to pray, was intended to rebuke, in the most pointed manner, every plea of personal merit when a sinner stands before his God, and if anyone says that he has not sinned, he deceives himself, and the truth is not in him.
Deep humility of soul, self-emptiedness and a simple reliance on the grace of God in Christ Jesus, with an impressive perception of the solemnity of the ordinance, constitute the temper, feeling and views which are best suited to all who sit down at the Lord’s table. These are therefore the qualities which constitute a worthy communicant.
Let us now consider that it is by faith that worthy communicants partake of the body and blood of Christ, with all His benefits, in this sacrament. By the body and blood of Christ, figuratively represented in the Lord’s Supper, we are undoubtedly to understand His whole work of satisfying the justice of God on behalf of His people – together with the privileges and blessings resulting, both in this life and that which is to come, from their Saviour’s finished work. This was completed when His body was broken and His blood shed on the cross of Calvary.
Faith receives and applies all these rich, inestimable gifts of divine grace, in the proper celebration of this holy rite. Not that faith is, in itself, more excellent than its sister graces; for an inspired apostle says, on a comparison of faith, hope and charity, that the greatest of these is charity, or true love, to God and man. Neither is faith separated from the other Christian graces, either in receiving the sacred emblems of our Saviour’s death, or at any other time when it is exercised, for evangelical faith always “worketh by love” and is never separated from a measure of hope. Yet it is exclusively the grace of faith that appropriates, to the soul which exercises it, all the unspeakable benefits of Christ’s redemption exhibited in this precious ordinance.
The inspired Word declares that Jesus Christ is evidently set forth there, crucified before the eyes of His believing people. Is it then essential to salvation that Christ Jesus should be seen in the glory of His mediatorial character? Faith is the eye which beholds this glory. It is indispensable that the infinite value of the atoning sacrifice of Christ, and the perfect satisfaction which it makes to the offended justice of God, should be clearly perceived. This perception is obtained in the exercise of faith.
Is it all-important that the soul, in view of its aggravated guilt and misery, should be delivered into the hands of the Saviour – in confidence that His blood will cleanse away its deepest stains and remove the guilt of all its transgressions? Is it all-important that His perfect righteousness will be upon the soul for its complete justification before the tribunal of eternal justice, and for giving it a title to that everlasting life which the King of Zion has merited, and will assuredly confer on all His faithful subjects? It is faith, in lively exercise, that surrenders the soul to Christ; it is faith that confides in the cleansing efficacy of His blood; it is faith that puts on the robe of His righteousness; it is faith that pleads His righteousness now as a full answer to all the demands of God’s holy law; it is faith that looks forward to the eternal crown which the Redeemer will give to everyone that overcomes, when mortality shall be swallowed up of life; and it is faith which precedes a measure of heavenly peace and joy – drawing them from the Saviour’s fullness into the soul in which its vigorous actings are in operation.
In the Lord’s Supper, in a pre-eminent degree, faith effects all this for the Christian believer – while it looks through the symbols to the spiritual blessings they represent and assure to every worthy participant. Justly does The Westminster Confession of Faith declare that “the body and blood of Christ are as really, but spiritually, present to the faith of believers in this ordinance, as the elements themselves are to their outward senses”.
How blessed is what faith sees in the suffering, bleeding, dying, atoning Saviour. Then Gethsemane, Pilate’s hall, the cross, the thorny crown, the nails, the spear, the hill of Cavalry, are in present view. Then the astounding cry of the co-equal Son of the Father passes through the ear to the heart: “My God, My God, why hast Thou forsaken Me?” Then the joyous voice quickly follows, proclaiming, “It is finished. . . . Father, into Thy hands I commend My spirit”.
Yes, it is here that faith sees the sinner’s ransom amply paid; sees every divine attribute meeting, reconciled on the cross: “mercy and truth are met together; righteousness and peace have kissed each other”. Seeing all this, faith sees every crimson stain washed away. It looks at the finished work of redemption, accepts it as offered, and says in holy ecstasy, It is mine, mine for ever; and in sacramental emblems, seals it as its own, in the covenant of that God who cannot lie. It triumphs in the promise, “I will never leave thee nor forsake thee”. It looks forward to a victory over death, the grave, sin and hell. It enters within the veil and beholds face to face the once-crucified but now-reigning Redeemer, prostrates herself at His feet, and joins in the praises of the adoring throng that shall last while eternity endures.
Well may it be added that “spiritual nourishment and growth in grace”
must be the result of views and exercises such as these. Be assured that the people of God will testify that often, when they have held in their hands and received the consecrated bread and the hallowed cup, their souls have been so refreshed and nourished, and they have felt their spiritual strength so increased and invigorated, that no duty appeared difficult, and no suffering by which their Saviour might be honoured seemed appalling or unwelcome.