THE LORD’S SUPPER
2004-2005
LESSON THREE
The sources and the manner of gathering the principal arguments against departing from the proper and natural meaning of the words of the last will and testament of the Son of God and how these arguments can be most simply arranged.
A. Point of controversy revolves around question whether words of institution to be taken in sense which the simple, proper, natural, sure and common meaning requires.
1. Therefore, absolutely necessary that we keep in mind the sure, clear and well-established arguments based on the solid foundations of Scripture.
2. Fortifies us against specious and seemingly plausible opinions.
3. Let Him guide us concerning the meanings of the words of His last will.
B. How these arguments can be arranged.
1. Arguments drawn from clear and continuous analogy of interpretation where dogmas are established.
2. Arguments based on words of institution.
3. Add arguments based on other places in Scripture in which dogma of Lord’s Supper is expressly treated.
4. Opinions of ancient church.
5. Show how consoling the teaching which is based on the proper and natural meaning of the words is for troubled consciences.
The arguments from the clear and continuous analogy of interpretation which the Holy Spirit has taught us to observe in those passages where dogmas or articles of faith are treated and established.
1. 2Pe 1:20.
2. Holy Spirit shows in Scripture itself that there is a definite method of analogy which must be followed in interpretation.
B. In which passages we may permit figures of speech and in which not.
1. There are many figures of speech in Scripture.
2. Not all are in veiled language.
3. Not left to everyone deciding for himself.
4. Augustine: “Whatever in the divine Word can properly be applied to neither the uprightness of morals nor the truthfulness of the faith may be taken in a figurative sense.” (quoted, p.68)
5. i.e.: When the literal interpretation forces an absurdity on other, clearer passages of Scripture or on articles of faith, then we must correct it by treating it as figurative.
a. Scripture, esp. re: dogmas, interprets itself either:
(1) in the same passage, or
(2) in other passages where same dogma is touched on.
b. e.g. Mk 4:34.
c. Sometimes, apostles added even greater clarity (Lk 12:2,3).
6. Opponents must show (to defeat natural meanings).
a. That the words must not be taken literally; and
b. In what sense they are to be understood if not taken literally.
C. How human reason attempts through figures of speech to evade the things which are spoken in the proper sense.
1. Men often think absurdity is sign of great learning.
2. e.g. Abraham, Sarah: Hagar (Ge 12;15-17).
a. Human reason must not force its way in even when proper and natural sense seems absurd and in conflict with certain facts.
b. Ge 18:13,14.
c. Ro 4:19-21.
3. We must refer the Lord’s Supper to its Originator.
a. Not seek new and special revelations.
b. Nor look to other passages which do not deal with the Lord’s Supper.
4. Holy Spirit repeats the dogma of Lord’s Supper several times.
a. He knows what is best for us.
b. If objection is that the true quality of human nature could not be left intact, then answer is: His omnipotence.
c. e.g. Heb 11:17-19.
5. We are warned: 1Ti 6:20,21.
D. The analogy of interpretation of the passage in which dogmas have their proper foundation.
1. Meanings of dogmas must be taken from the clear passages wherein they are derived.
2. Other passages must be tempered to accommodate the source passages.
3. The Lord’s Supper has its source in the words of institution.
E. The doctrine of the Supper is taught primarily in the words of institution.
1. Augustine: “We must draw nothing from obscure passages which is not found written elsewhere in clear language.” (quoted, p.78).
2. Lord, in institution of the Supper:
a. Did not want anything to be delivered to the church before it had been used in the church.
b. Nor wanted it repeated with various kinds of pictures or ornamented with flowery words.
c. Given on the night He was betrayed.
d. Giving a new mystery which had not been known in the church before.
e. He wanted it to be clearly understood.
F. Doctrine cannot be established solely on the basis of figurative language.
1. Must have the full assurance of faith.
2. Requires a sure and solid foundation.
3. Here, would require that Matthew, Mark, Luke and Paul all used figurative and imprecise language.
G. The norm of judgment in matters of doctrine cannot be ambiguous or open to doubt but must be sure and certain.
1. Given on night He was betrayed.
2. Repeated to Paul after ascension.
3. Augustine: “We must seek out something clear that requires no interpreter.” (quoted, p.81)
H. The institution of the Supper was set forth by Christ in the form of His last will and testament.
1. Christ references a new testament in the institution.
2. Is a treaty or a covenant of grace.
3. Is confirmed by His death, as the Testator (Heb 9:15-18).
4. Only the evil try to insert obscurity into covenants and treaties.
5. No testator would seek an ambiguous will.
6. Those who insert figures of speech here can not agree as to of what figure it is and into what category it belongs.
7. Greek constitution: “Therefore watch carefully over the words of the testament.” (quoted, p.83)
8. Imperial law agreed.
9. We are not to guess as to testator’s mind contrary to clear words used.
I. It is impossible to derive one sure and certain meaning from the words of the Supper if one departs from the proper meaning of the words.
1. In cases of doubt, safer not to depart from the words.
2. Otherwise, doubt and uncertainty.
J. Mysteries are to be judged only from the revealed Word.
1. The sacraments are mysteries.
a. Unknown to human reason, and
b. Hidden from our sense perceptions.
c. Made manifest and revealed by the Word alone.
2. Each has its own proper and peculiar word or definition (in a sense, its form).
3. Supper is rightly understood on no basis than that word or definition and according to that word which is its own proper and peculiar form.
4. We cannot be deceived by His words.
5. Can only be deceived by our senses.
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