There Must be Factions

1 Corinthians 11:17-20

There Must be Factions

“In the following instructions I do not commend you, because when you come together it is not for the better but for the worse.  For, in the first place, when you come together as a church, I hear that there are divisions among you.  And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized.  When you come together, it is not the Lord’s supper that you eat.”[1]

he Lord’s Table is meant to be a celebration of unity.  To be sure, participation at the Lord’s Table is worship, but it is corporate worship that is stressed in passages presenting the Meal—not personal worship.  Nowhere should there be greater harmony than when we are met at the Table of the Lord.  If we approach the Meal as taught in the Word, undoubtedly the Table will provide opportunity to declare our unity.  However, a subtle transformation had occurred among the professed people of God in Corinth.  Likely, the Apostle’s instruction to the Corinthians will prove beneficial to worshippers in this present time.

In Corinth, there was a significant number within the congregation who saw their actions at the Lord’s Table as unrelated to what others were doing.  They would have contended that they were worshipping as long as they felt worshipful.  In their view, it did not matter what others did at the Meal, so long as they felt good about themselves.  These “worshippers” failed to see that this was a congregational meal in which the participants declared their fellowship.  They had reduced the Meal to an opportunity for private worship without concern for or attention to the impact of their actions on fellow worshippers.  These Christians had decided that the Meal was a declaration of their personal faith—nothing more and nothing less; they were convinced that participation in the Meal was their right.  What had been meant to be a congregational observance was reduced to a private rite that only incidentally was hosted by the church.

In far too many instances, churches today have unwittingly transformed the Lord’s Table into private worship.  The Meal is frequently, if not usually, seen as an opportunity for every individual to participate whether they are subject to the discipline of the host congregation or not.  Those present almost always anticipate that what they are doing is private worship, or perhaps in some instances, family worship.  However, there is little sense that it is corporate worship of a most intimate sort.  Consequently, we will do well to review the instruction Paul provided, applying it in our own lives.

Worship—Private or Corporate?  The Corinthians were increasingly focused on private worship.  The Spirit of God, speaking through the Apostle, thought it necessary to refocus the vision of the Corinthians.  The instructions that Paul would provide began with an emphasis upon the corporate nature of the act of worship.  The Apostle wrote, “When you come together it is not for the better but for the worse.  For, in the first place, when you come together as a church, I hear that there are divisions among you.”

Though it is certainly possible, and even desirable, for Christians to worship individually, worship at the Lord’s Table is always presented in the context of the congregation met in assembly.  There is no warrant to be found for participation at the Lord’s Table other than as part of the congregation in which the Meal is hosted.  There is no example to be found in Scripture of a group of Christians getting together and deciding to observe the Communion Meal.  There is not a single example of an individual in the New Testament who worshipped by eating bread and drinking wine alone.  Always the worship of the Lord’s Supper is a congregation event.

It is difficult to justify through appeal to Scripture the current evangelical fad of Open Communion.  Open Communion refers to the practise of inviting everyone present to participate in the Communion Meal.  It leaves the decision of whether to participate or to refrain to the conscience of the individual, removing oversight of the Meal from the local congregation.  This practise views the Communion Meal as a Christian ordinance rather than a church ordinance, as detailed in the New Testament.

Christ entrusted the Meal to the churches, and not in a general sense to Christians.  The Meal is to be observed congregationally, rather than individually.  In the New Testament, worship at the Lord’s Table is a corporate act in which those participating are subject to the discipline of the congregation hosting the Meal.  Is this not obvious through reading the opening statements of our text?  And is it not apparent when we review the examples provided in the Book of Acts, which gives us the most complete history of the actions of the apostolic churches?

Close Communion is the term describing the practise of permitting only those who have received baptism as believers to participate at the Lord’s Table.  It could be stated that only those of like faith and practise may participate in the practise of Close Communion.  Closed Communion advocates that only members of the local congregation may participate at the Table of the Lord.  Perhaps those who argue for close communion, as opposed to closed communion, may be able to justify their belief through biblical precept; however, it is impossible for those advocating open communion to advocate that position intelligibly from Scripture.

Unquestionably, in New Testament practise the Lord’s Table was restricted to those individuals who had received baptism as believers.  Since there was no infant baptism, even the unbaptised children of believing parents were excluded from the Meal.  And those who had received baptism upon their confession of faith in the Son of God were subject to the discipline of the congregation with which they worshipped.  There is neither precept nor example of a congregation imposing discipline on anyone other than a member of the particular Body.  Neither is there a single example of an unbaptised person sharing at the Lord’s Table.

Though we can find Scriptural precedence for inviting outsiders to observe our worship, other than the example of the missionaries who had established the church, one is hard-pressed to find an example in Scripture of inviting non-members to share as partners in worship.  Undoubtedly, when travelling, an infrequent occurrence in New Testament days, believers did seek out a fellowship with which they could worship.  However, it is only by assumption that one can argue that they would have been permitted to participate in the Communion Meal since the local congregation would not have been able to ascertain in timely fashion their status as believers or to their good conduct or even whether they had received baptism as believers.

The picture Paul presents of the Corinthian church is that of a dysfunctional congregation.  In particular, the membership of the church appears to have been focused on personal rights rather than corporate responsibilities.  The congregation was in peril, and they failed to recognise the signs of danger looming before them as result of their doctrinal aberration.  Any congregation that becomes so focused on the felt needs of individual members that they neglect or forget corporate responsibility is a congregation that is in grave danger of drifting from the secure foundation of biblical certainty.  The danger facing the Corinthian Christians menaces modern churches as well.

At the heart of this particular discussion concerning our approach to the Lord’s Table is a distinguishing doctrine for Baptists—regenerate church membership.  Historically, Baptists championed the concept of the Believer’s Church, or a regenerate church membership.  When doctrine is sacrificed for the sake of fulfilling felt needs, the result is a congregation that views the business of the church as an opportunity to advance conflicting agendas and a congregation that no longer serves Christ.  The concept of the Believer’s Church demands participation by each member as the Body seeks to both know and implement the will of Christ for the people of God.

Let me ask you to think with me as we ask and seek the answer to a few questions.  Do we go to church?  Or are we the church?  The difference is the difference between practising a formality designed to make us as individuals feel good about ourselves, and truly worshipping and serving the Son of God.  The difference between the answers to these two questions is the difference between doing and being.  Because we are the Body of Christ, we participate in the worship of the Son of God; we do not participate in worship in order to be the Body of Christ.  The Corinthians had forgotten that they were the Body of Christ met for the purpose of mutual edification, encouragement and consolation [see 1 Corinthians 14:3].  In a similar manner, when we forget that we are the church and begin to go to church, we will cease to build up one another in the Faith, to encourage one another, and to console one another.

Consider the following question also.  Is participation at the Lord’s Table a right?  Or is it a privileged responsibility?  If it is a right, we will need to determine what restrictions, if any, should be placed on the right.  Should we be permitted to partake of Communion wherever we desire to share in the Meal?  Or should we recognise that we must place ourselves under the discipline of the assembly with which we share the Meal?  It follows from this question that if the congregation refuses to hold those participating accountable for faith and practise, they are for all practical purposes ceasing to hold to the concept of a regenerate church membership.

If the Meal is a privileged responsibility, am I negligent if I fail to participate with those who share in my growth and development as a follower of the Son of God?  What are the consequences of failure to share in participation, if the Meal is a responsibility?

Many of the difficulties alluded to will be avoided if the congregation adopts the practise of publicly reading the Church Covenant on a continuing basis.  That document addresses practical aspects of Christianity, especially stressing the corporate nature of the congregation.  Not only should each member be required to indicate agreement with the document by signing it upon entering membership, but they should also be required to renew publicly their commitment to the Body through signing the Church Covenant on at least an annual basis.  Furthermore, each member must hold every other member accountable to fulfil the responsibilities accepted with membership.

The important lesson to be drawn is that worship at the Lord’s Table is corporate and not individual, if it is to meet the standard set within the pages of the New Testament.  To neglect Scripture in favour of pursuing individual agendas is to open the church to a variety of errors that turn us from biblical practise and into a growing morass of contemporary heresy.  Despite the temptation to adopt error in order to avoid hurting the feelings of theological lightweights, the wise congregation will adhere tenaciously to the Word of God, knowing that it is far more important to please God than to please man.

Goals for Worship — What, then, are the goals for worship at the Lord’s Table?  Perhaps it should be stated that the goals for worship at the Table of the Lord are essentially the same as the goals for worship in every other circumstance.  While there are a multitude of issues that are vital in understanding true worship, in our text, Paul clearly indicates that one goal for worship is that those worshipping are to be better instead of being made worse for the experience.  Also, the Apostle stresses, as he does in so many places throughout his letters, the unity that should result from worship.  Let’s consider these vital goals for worship in their turn.

First, Paul laments that when the Corinthians “come together it is not for the better but for the worse.”  Worship should result in worshippers being made better, not worse.  Let’s consider this worthy goal by considering the teaching of the Word of God.  Understand that when I speak of worship, I am confining myself to consideration of those who “worship in spirit and in truth” [e.g. John 4:23].  It is not the liturgy that is in view, but the knowledge of the Holy One among His people that is here considered.

To be certain, one of the first and greatest goals of worship is for those worshipping to glorify the Lord Jesus Christ and to honour God the Father.  John foresaw a day when the redeemed who are coming out of the Great Tribulation will worship the Lamb in Heaven, they sing the Song of the Lamb:

“Who will not fear, O Lord,

and glorify your name?

For you alone are holy.

All nations will come

and worship you,

for your righteous acts have been revealed.”

[Revelation 15:4]

When John had received the concluding words of the Apocalypse, he testified that he attempted to worship the angel who had revealed the truths of which he wrote.  That angel rebuked him and warned him, “You must not do that!  I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book.  Worship God” [Revelation 22:8, 9].

The author of the Letter to the Hebrews writes, “Let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe” [Hebrews 12:28].  Worship, according to this statement, is designed to be an expression of awe in the presence of God’s might, and it reveals our reverence.  The Word stresses that worship is not so much a liturgy—a recitation of ancient formulae, as it is the response of one who is in the presence of the True and Living God.

Writing the Christians met in Philippi, Paul stated, “We are the real circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh” [Philippians 3:3].  According to what he has written here, worship must inevitably lead us to distrust the power of the flesh.  Churches appeal to human power, to man’s ingenuity, to mere talent to present what is called worship.  However, true worship will inevitably lead us to mistrust our abilities, resting in Christ alone for strength.

The people of God at worship have an impact on outsiders sharing the service.  True worship will result in conviction and in the salvation of the lost who happen to be present as the people of God glorify the Name of the Lord.  Paul writes concerning outsiders who happen to be present when the people of God are glorifying the Lord.  He says, “The secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you” [1 Corinthians 14:25].

Worship will lead us to bring our lives into conformity with our profession.  Perhaps you recall the apostolic injunction found in Romans.  “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” [Romans 12:1].

We also know that worship will ensure edification, encouragement and consolation for those sharing in the worship [see 1 Corinthians 14:1-4].  This is the purpose of the church at worship, functioning as one body as God intended.  And that introduces the second great goal of worship—unity in the Faith.  Paul was dismayed at the lack of unity among the Corinthians.  How could there be unity when they had imbibed deeply from the well of self-actualisation?  Some, perhaps most, within the congregation were intent on advancing their own interest at the expense of others.

The tendency among many of the professed people of God in this day is to seek self-fulfilment—to acquire knowledge for personal advancement, to feel good about their own selves, to take all they can from others without draining themselves emotionally.  The focus of much that parades as worship today is anthropocentric instead of being Christocentric.  Worshippers gauge the success of their efforts to worship by how they feel, rather than whether God has been glorified and the Name of Christ magnified.

Unity, harmony, is the goal for which each Christian is urged to strive.  Of the first congregation, Doctor Luke has written, “The full number of those who believed were of one heart and soul” [Acts 4:32].  This felicitous situation arose when the Christians had united their hearts in prayer and were subsequently filled with the Spirit.  One great mark of Spirit-filled Christians is unity of purpose and harmony in service.  Conversely, people that are full of self will never be united, but rather they will exhibit multiple agendas as each one pursues what attracts them at the moment.

Writing the Corinthian Christians, the Apostle pleaded with them to cease acting as individuals and to act as the Body of Christ which they should have been.  In the opening words of his first letter to that divided congregation, Paul pleaded, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and the same judgment” [1 Corinthians 1:10].

This appeal for unity was not so very different from his appeal to the Roman Christians to “live in harmony with one another” [Romans 12:16].  It appears that a constant prayer of Paul was that God would grant Christians the ability “to live in … harmony with one another, in accord with Christ Jesus” [Romans 15:5].

In the Ephesian letter, Paul urged Christians to be “eager to maintain the unity of the Spirit in the bond of peace” [Ephesians 4:3].  The unity of the Spirit results in peace.  This is not the apathy that is sometimes substituted for peace among the professed people of God, but it is the peace that seeks to build others instead of pushing to have one’s own way.  This peace results from putting on love, “which binds everything together in perfect harmony” [Colossians 3:14].  In fact, the gifted leaders of the churches are given by the Risen Master “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” [Ephesians 4:13].

Paul is not alone among the writers of Scripture in pleading for unity.  Peter, writing to the believers of the Diaspora, pleaded for believers to “have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind” [1 Peter 3:8].  This unity is associated with brotherly love and a humble mind.  It is an expression of wisdom from above.  You will no doubt remember the words of James concerning such wisdom.  “Who is wise and understanding among you?  By his good conduct let him show his works in the meekness of wisdom.  But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.  This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic.  For where jealousy and selfish ambition exist, there will be disorder and every vile practice.  But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.  And a harvest of righteousness is sown in peace by those who make peace” [James 3:13-18].

The church that adheres to biblical teaching concerning worship and governance will have a foundation that permits continued growth in righteousness.  In that congregation, the focus of worship will be Christ rather than the worshipper.  Thus, that congregation will be continually built up as the members encourage one another and console those who are wounded and weary.  The evidence of God’s blessing will be witnessed through harmony in all matters as the people of God work together and strive with one mind to know the will of God.  However, where God has ceased blessing, the congregation will move in separate directions as various groups compete for mastery over the church and as they seek to impose their will on others.

Moving Beyond Factions — Now, listen once again to the stern words of the text.  “In the following instructions I do not commend you, because when you come together it is not for the better but for the worse.  For, in the first place, when you come together as a church, I hear that there are divisions among you.  And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized.  When you come together, it is not the Lord’s supper that you eat.”

Paul describes for the Corinthians the divisions and the factions within the congregation.  The word that is translated “divisions” is the Greek word schísma.  We obtain our English word schism from this Greek term.  The Greek word speaks of doctrinal differences and divided loyalties.  The evidence for such division among the Corinthians was the manner in which the people observed the Lord’s Table.  Instead of seeing the Meal as corporate worship, increasing numbers of would be worshippers were adopting the view that this was an act of individual worship.  Therefore, they had no difficulty excluding others, ignoring them in the agape, or love feast.

The word translated “factions” is the Greek term haíresis.  We obtain our English word heresy from this Greek term.  The distinction between the two terms, schísma and haíresis, lies in the action accompanying the divisive attitude.  Whereas schísma speaks of a tearing apart, a rending of the fabric of the Body, haíresis, on the other hand, represents a divergent opinion though the one promoting the faction is likely still be part of the Body.  The former stresses the action of tearing apart when the divisive individual does not get his or her way, whereas the latter stresses the constant attempt to persuade others to turn from pursuing one course in favour of another.  Obviously, in the context of our study today, either of these concepts is seen in quite a negative light.

At this point, Paul makes a statement that is disturbing to many students of the Word.  He says, “There must be factions among you in order that those who are genuine among you may be recognized.”  Though many recent commentators have attempted to explain this as sarcasm on the part of the Apostle, or as restating a maxim that the Corinthians themselves were fond of using, the words lead me to believe that Paul is saying that division and factions provide opportunity to sift the church.  It is not that God is seeking opportunity to sift His churches, but He does take advantage of such situations to reveal the presence of the Spirit among those who are true to Him.

In his letter to the churches of Galatia, Paul has already described the “works of the flesh” as including “sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions [haíresis], envy, drunkenness, orgies, and things like these” [Galatians 5:19-21a].  He stresses the seriousness of such actions when he writes, “I warn you, as I warned you before, that those who do such things will not inherit the Kingdom of God” [Galatians 5:21b].  The one coercing others to take sides demonstrates that she does not have the Spirit of God, thus revealing that she is not genuine; she fails the test of her religion.

When Paul says that “there must be factions among you,” he echoes the words of the Master.  Jesus said, “Woe to the world for temptations to sin!  For it is necessary that temptations come” [Matthew 18:7].  Evil as well as good is included in the divine purpose, for God is always at work to fulfil His purposes.

Divisions and factions, while not inevitable, do provide opportunity for God to purify His people, removing the dross.  Many churches are so corrupt that truth is barely hanging on among the members.  Perhaps this accounts for the reason that the membership of most churches today is so terribly inflated with names of individuals that obviously have no love for Christ or for His Body since they are never seen there.  It accounts for the reason that so many of the churches of our Lord cannot have a business meeting without a fight.  Instead of a regenerate church Body that comes together to discover the mind of the Master, we have political parties advancing their own several agendas.  It is no wonder that so many pastors are drained by the constant conflict and that so few members of the churches bother to attend congregational meetings.

Peter warned, “There will be false teachers among you, who will secretly bring in destructive heresies” [2 Peter 2:1].  He warned that among the churches, false teachers would introduce error in an effort to lead the unwary into errant paths.  In this, he was in full agreement with Paul.  Paul instructed Titus to be leery of those who were divisive.  “As for a person who stirs up division [the root is shared with haíresis], after warning him once and then twice, have nothing more to do with him” [Titus 3:10].  A divisive person is not merely a nuisance, she or he is heretical.

One of the positive results of factions or divisions within a church is that it becomes obvious who the genuine Christians are.  In fact, through the rise of factions those who enjoy God’s approval will become known.  The genuine give heed to apostolic instruction; the rejected follow their own reason and seek their own way.

The genuine among the people of God are not the ones who sing the loudest, or play instruments with the greatest ability, or pray the most beautiful prayers, or fill the most powerful positions on the boards of the church; the genuine among the people of God are those who seek to know the will of God and who make every effort to do that will.  Dissension becomes the means by which God tests His people, proving who is real and who is counterfeit.

Dissention and division reveal the wickedness of the heart.  The Corinthians were sinning, and they did not even realise what they were doing.  This is the reason Paul urges them to engage in self-examination.  In the context of the Lord’s Table, Paul cautions, “Let a person examine himself” [1 Corinthians 11:28].  Such self-examination is commonly urged upon the people of God so that they will avoid sin.

Closing the Letter to the Romans, Paul requests that the church “Greet Apelles, who is approved in Christ” [Romans 16:10].  Clearly, there had been a test, and Apelles was approved in Christ, having met the test.  To Timothy, Paul wrote, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” [2 Timothy 2:15].

In a later letter, Paul would urge these same Corinthians to examine themselves.  “Examine yourselves, to see whether you are in the faith.  Test yourselves.  Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!  I hope you will find out that we have not failed the test.  But we pray to God that you may not do wrong—not that we may appear to have met the test, but that you may do what is right, though we may seem to have failed” [2 Corinthians 13:5-7].

Let me speak very pointedly to warn that those who are not approved [dókimoi] are necessarily disqualified [adókimos], a situation that Paul strenuously sought to avoid.  “I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” [1 Corinthians 9:27].  Those who are divisive and who engage in dissension have failed the test; thus, they are disqualified.  We must guard ourselves from approving such actions or attitudes among the people of God.  We must not permit our long association with individuals to dissuade us from pursuing peace with God.

 It is not our place to judge the spiritual condition of any who profess to know the Lord.  We are responsible, however, to observe the fruit of their lives.  Jesus warned, “Every tree that does not bear good fruit is cut down and thrown into the fire.  Thus you will recognise them by their fruit” [Matthew 7:19, 20].  The divine standard teaches that “each tree is known by its own fruit [Luke 6:44].  While we dare not be critical of others, we are responsible to be discerning, recognising that the fruit reveals the root.

“Examine yourselves” is the admonition that calls us to ask great questions.  Examination that builds confidence begins with answering the question of what we have done with the Saviour.  Do you believe that Christ Jesus died because of your sin?  Do you know that He is risen from the dead?  Have you submitted to His reign over your life, permitting His Spirit to transform you as He changes you into the image of the Son?  Salvation is the gift of God, promised to all who receive His Son as Master of life.  The call of the Word is to believe Jesus, receiving the forgiveness of sin and real life.

The Apostle invites all who will heed the message, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.  For with the heart one believes and is justified, and with the mouth one confesses and is saved.”  That portion of the Word continues by citing the Prophet Joel, “Everyone who calls on the name of the Lord will be saved” [Romans 10:9, 10, 13].

Together with the Apostle, our invitation is for each one sharing our service to believe this message of life so that you, also, may be saved.  Do it now.  May God richly bless you as you call on the Lord.  Amen.

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[1] Unless otherwise indicated, all Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers.  Used by permission.  All rights reserved.