Examination Before Communion

The Lord’s Supper is not for all men, but only for those who are able spiritually to discern the Lord’s body.

It is not meant for the conversion of sinners, but for the edification of disciples.

Hence the need of examination, lest we intrude ourselves where we have no right to be.

I. THE OBJECT OF THE EXAMINATION.

1. That the communicant may eat and drink. “Examine, and so let him eat.” He is not to examine in order to justify his stopping away.

2. That he may know that the responsibility rests with himself. The examination is not by priest or minister: he examines himself.

3. That he may communicate solemnly, and not come to the table carelessly, and as a matter of course. He is to make heart-searching inquiry, and so approach the table with self-humiliation.

4. That he may come to the table intelligently, knowing to what he comes, and why, and wherefore.

5. That he may do so with appreciative confidence and joy. After examination he will know his right to come, and feel at ease.

   • Many good results would follow if this examination were universally practiced. “A man” in this text means “any man,” and “every man.”
   • The examination should be as frequent as the eating of the bread. No man has reached a point at which he is beyond the need of further self-searching.

II. THE MATTER OF THE EXAMINATION.

Points of examination may be suggested by the following thoughts:—

1. It is a feast.

   • Have I life? The dead sit not at banquets.
   • Have I appetite? Else how can I eat?
   • Have I a friendship toward the Lord who is the Host?
   • Have I put on the wedding garment?

2. Jesus bids us show forth his death.

   • Have I faith in his death?
   • Do I live by his death?

3. Jesus bids us do this by eating bread.

   • Is this eating a symbol of a fact, or is it a mere mockery?
   • Is Jesus really and truly the food of my soul?

4. Jesus bids each believer do this in union with others.

   • Am I truly one of his people, and one with them?
   • Am I dwelling in love with them all?

5. This cup is the New Covenant in Christ’s blood.

   • Am I in covenant with God in Christ Jesus?
   • Do I rest in that covenant for all my hopes?

6. Jesus calls his people to remember him in this Supper.

   • Can I remember Christ? Or am I attempting a vain thing?
   • Do I know him? How else can I remember him?
   • Are my past dealings with him such as I wish to remember?
   • Is he so loved by me that I wish to bear him in my memory?
   • Our profession, experience, conduct, hopes, and designs should all pass the test of this self-examination.

III. THE DUTY AFTER EXAMINATION.

1. To eat of the bread.

   • Not to neglect communion, or postpone it, or go away trembling from the table; but to partake reverently.

2. To drink of the cup.

   • This is specially commanded. Hence we cannot go to Popish mass, where there is no cup.

3. To eat and drink so as to discern the Lord’s body. Having the mind awake to see Jesus symbolized in this ordinance.

4. To give thanks unto the Lord for so great a privilege. Twice did our Lord give thanks during the Supper, and at the close he sang. It is not a funeral, but a festival.

   • You who have come to this table heedlessly, repent of your wicked intrusion, and keep away until you can come aright.
   • You who have never come at all, remember, if you are not fit for the communion below, you are not fit for Heaven above.
   • All of you, bethink yourselves of Jesus, and having examined yourselves to your humbling, behold him to your consolation.

Observations

The three questions which Philip Henry advised people to put to themselves in self-examination before the sacrament were, What am I? What have I done? and, What do I want?—John Whitecross.

It is every man’s duty solemnly and seriously to examine himself about his interest in Christ, his habitual grace, his actual right and fitness for the Lord’s Supper, before his approach to it. It is not said as to the first time of our partaking, but as to every time, “so let him eat.” Now, the second and third time, as well as before, we are so to eat. Great preparations are necessary for great duties. The particle so bars men from coming without this previous work of examination. Let a man come only in such a manner; if he neglects this self-examination, let him not venture upon this great mystery. Thus, Psalm 26:6, “I will wash my hands in innocence, so will I compass your altar, O Lord,” alluding to the ancient custom of testifying the purity of their souls by the cleansing of their hands, or to the washings used before sacrifices. If we take the gloss of Ambrose, it will read—I will with a purity of heart embrace the Messiah, signified both by the altar and sacrifice. “So will I compass your altar”; without such an inward purification, I dare not presume upon an approach unto it.

—Stephen Charnock.

The duty required for preventing the sin and danger of unworthy communicating is the great and necessary duty of self-examination. It is a metaphor taken from goldsmiths, who try the truth of their gold by the touchstone, the purity of their gold by the fire, and the weight of it by the scale. We have here, 1. The person examining: “Let a man examine.” 2. The person examined; it is “himself”; he is to call himself to the bar of conscience, and to put questions to himself. (1) Concerning his state, whether he has a right to come or not. (2) His sins and shortcomings. (3) His wants and necessities. (4) His ends and designs; whether it be to obey the charge of his dying Savior, to show forth his death, renew and seal his covenant with God, get nearness and communion with him, nourishment to his soul, and supply to his wants. And (5) concerning his graces and qualifications, particularly as to knowledge, faith, repentance, fear, love, thankfulness, holy desires, and new obedience.—John Willison.