The hypocrite’s trust is ultimately in himself. He’s looking the part and playing the part, but it’s not real. There’s no communion. There’s no desperation. No brokenness, no humility, no hunger and thirst. Most importantly, there’s no grateful hope pulling him towards Christ. Christians are asked to “examine themselves” at the Lord’s Supper. That examination often (and appropriately) brings up feelings of unworthiness, grief, and self-doubt. But still, there’s that hope that pulls you toward Christ.
Just before Jesus’ institution of the Lord’s Supper, he predicted that one of his disciples would betray him. All the disciples, Judas included, responded with a heart-searching question: “Is it I?” (Matt. 26:22, 25). For most of the disciples, it was a moment of self-doubt; for Judas, it was blatant hypocrisy.[1] The difference becomes a very important lesson for self-examination, especially in the context of the Lord’s Supper.
Have you ever considered why the NT emphasizes Judas’s betrayal as the context of the Lord’s Supper? The Apostle Paul writes, “The Lord Jesus on the night when he was betrayed took bread…” (1 Cor. 11:23). All three Synoptic Gospels emphasize and juxtapose Jesus’ institution of the Lord’s Supper with the betrayal of Judas. Why?
Two reasons come to mind. This juxtaposition highlights Jesus’ love and faithfulness all the more.[2] But in addition, it highlights the need for self-examination, humility, and repentance when it comes to the Lord’s Supper. Judas’ betrayal reveals the possibility of hypocrisy, eating the Lord’s Supper in an unworthy manner (see 1 Cor. 11:27).
Consider the difference between the disciples’ question, “Is it I, Lord?”, and Judas’s question, “Is it I, Rabbi?” (see Matt. 26:22,25). There might be a suggestive difference in the titles used, but the questions are almost exactly the same. Yet they obviously came from very different places—and that difference is immensely revealing.
Consider that the disciples’ question came from a place of self-doubt, grief, and concern…for Jesus! They were struck (at least momentarily) by an acute awareness of their own fragility and weakness. Notice that none of them were pointing fingers at any of the others. They had no reason to suspect anyone else. But each doubted himself. They were “extremely distressed” (λυπούμενοι σφόδρα) at the thought of betraying him, and they didn’t trust themselves.
That’s the heart of a real Christian. Judas’ question, by contrast, came from a very different place.
