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The Communion Ordinance
1A.
Is Communion the Christian Passover?
Colossians 2 indicates that OT signs that foreshadowed
the
reality
fulfillment.
which
belongs
to
Christ
are
done
away
in
This applies to both sabbaths and to feasts.
Should we then conclude that Communion cannot be related
to the Passover which passed away in the coming of Christ?
That is, must we say that communion has displaced Passover?
Clearly a "feast" or meal, however simple, is part of
new covenant worship since Paul refers to the Lord's Supper
(deipnon, like dine, I Cor. 11:20) using the word for a feast
or a meal.
Paul also tells us that Christ is our passover, I Cor.
5;7.
So, should we conclude that since the reality has come
there is no longer a passover duty for the people of God?
But some things point the other way.
1B.
The Argument for a Christian Passover 1C.
Matthew
5:17-19
We should look for continuity; for fulfillment forms of
the OT along with the change.
So, the wineskin principle (Matt. 9:14-17) suggests that
when the new wine of fulfillment comes there must be a new
structure to house it.
But there is continuity since it is fufillment of OT
promise that has come.
2C.
Matthew 26 and Luke 22
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The timing of the institution of the Lord's Supper is
emphasized for us; it is during the Passover meal.
And Jesus indicates that this communion form of the
Passover will continue until the consummation of the kingdom.
In both we partake of the slain Lamb by whose blood
we are delivered from death and from Egyptian bondage in sin.
In partaking of these feasts we acknowledge our need of
this Lamb and we own Him as our very own.
As a family meal,
we likewise own God's people are our family as well.
Conclusion
It is thus concluded that the Passover is not abolished
in the reality that has come in Christ.
Instead, it has been
transitioned into a new covenant form; it abides as the
Christian Passover.
2B.
Implications
1)
Colossians 2 cannot be overpressed with regard to
the discontinuity it mentions.
We cannot so read Colossians
that we are bound to eliminate the place of the Passover in
the church of the new covenant.
2)
This also suggests caution, at least, in drawing
inferences with regard to the notion of a new covenant form
of the fourth commandment.
Also, the parallel notions of the Lord's Supper and the
Lord's Day argue that the mean and the day be viewed in
similar terms.
Namely, this argues that each be viewed as
new covenant form of an old covenant promissory structure.
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In other words, we have the suggestion at least that the
keeping of a meal and the keeping of a day are observances
that are refashioned by the Lamb of God who is also the Lord
of the Sabbath.
2A.
Can we view communion as a sign and seal?
Let's test the logic of the argument from Romans 4:11.
3A.
What is the primary focus of communion
Look at I Cor. 11.
So, what is the focus of communion?
clear.
The answer is
The focus is the Lord Jesus, as he said, "Do this in
remembrance of me."
The focus is so obvious that we can't miss it.
do miss the point and we do so all too often.
Yet we
Why else would
we need this command to remember?
Therefore, we need to step back and rethink our approach
to communion.
To do this I want you to consider three
things with me: the nature, the practice, and the fruit of
remembering.
1A.
The Nature of Remembering
To clarify the nature of remembering we can talk about
what it is not to help us then see what it is.
1B.
It is not excogitation
We do not dig deeply into ourselves to invent things to
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ponder
like,
for
example,
trying
imagining what it would be like.
to
relive
the
cross
This might be done to re-
experience some emotional high.
Instead, we remember along the lines of God's reminding.
God has given us this sign of bread and wine.
God is
reminding us through these elements of the Lord Jesus.
The gospel that centers in Him is being re-iterated. So,
where do we go to remember?
the Gospels.
We go to the gospel recorded in
The Gospels have been fittingly called the
remembrances.
2B.
The focus is not self-examination
To make this central blurs our vision.
How so?
It
takes our attention away from the Saviour and places it on
ourselves.
In
the
Gospels,
communion
reference to self-examination.
is
instituted
without
any
Paul introduces it in I Cor.
11 to correct abuses.
Self-examination is not primary.
It is a by-product but
it is not the focus of communion.
Communion is not specifically or primarily a time to
concentrate on ourselves even as sinners.
"Forgive us our
debts" is a daily matter.
To
be
sure,
we
are
sinners.
But
sinners like the gospel is for sinners.
communion
is
for
It is not so much
that we must deal with our sinfulness to ready ourselves for
communion.
Rather, we need communion to help us deal with
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our sins in the strength, comfort and encourgement of gospel
good news!
3B.
We do not simply remember the cross
Did Jesus tell us to remember the cross per se?
said, remember me.
No, he
Of course, in remembering him we do
remember the cross as his supreme sacrifice of love on our
behalf.
We are to remember him.
We are to remember who he is in
his whole work for us from humilation to exaltation, in life,
death, resurrection, and intercession.
But what about the the body and blood and the breaking
and pouring, do not these things point directly to the cross?
No,
they
do
not.
Breaking
bread
does
not
indicate
the
breaking of Christ on the cross since "not a bone of him was
broken."
Breaking
bread
and
pouring
wine
speak
disribution of food and nourishment to sustain life.
is the bread of life, he is our sustanance.
of
the
Jesus
He is this in
his entire work from humble servant to glorified mediator at
the right hand of the Father.
2A.
The Practice of Remembering
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We cannot just talk about remembering.
So let's go back
and spend some time with our saviour.
1B.
Do you remember his kindness?
Consider
the
incident
when
the
disciples
of
followed after Jesus wondering who this man might be.
turned and watched them approach.
say.
John
Jesus
They did not know what to
So they fumbled out the words, "Where do you live?"
What was his answer?
"Come and see."
Come, there is a
welcome sign on his door, the word of welcome is on his lips.
He welcomes us at his home!
He wants us to feel at home with
him.
2B.
Recall his baptimal commitment
John refuses to baptize him.
baptism of repentance.
of you.
Why?
Because his is a
Thus, he says, I should be baptized
But Jesus must be baptized by which he says, "I must
repent of my sins."
about his sins?
How can the sinless lamb do something
It is not that he ever sinned.
Rather, he
owns the sins of his people as his very own and he commits
himself early on to a baptism of repentance and a baptism of
fire in which he will bear the sins of his people as his very
own!
To what end?
To welcome us in the Fathers kingdom.
3B.
Remember him in prayer
1C.
In the shadow of the cross
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In the shadow of the cross, he exclaimed, "now is my
soul exceedingly troubled and what shall I say"?
2C.
In the high priestly prayer
We are allowed to eavesdrop.
We think we should not be
listening to this private conversation.
But he welcomes us
through John's record of his high priestly prayer.
And note how he interceeds.
Father, I will that all
that you owned as your very own and have given to me be with
me
in
glory.
He
is
interceeding
by
sacrifice.
petitioning the application of the sacrifice.
He
is
He is going to
take our sins with him to the cross - owned as his very own -
in order to see us through to glory.
He goes to the cross to
secure our entrance into the Fathers house, to the welcome in
glory!
4B.
Recall his passion
Remember the donkey of humiliation, what a king!
Gentle and humble, even to the scorn, shame and the cross.
Remember
Pilate's
ironic
words.
He
is
innocent
therefore crucify him.
And they crucified him.
But there is no weakness.
Its
not
a
suffering.
weak
wisper
Not even in the "I thirst."
asking
for
He thirsts for the Father!
relief
to
avoid
the
Thus he knew all had
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been accomplished, said I thirst and then exclaimed once and
for all, It is Finished!
"Hark" do you hear it.
Do you hear the voice of love
and mercy that sounds aloud from Calvary.
See, it rends the
rocks asunder, shakes the earth and veils the sky:
it is
finished, it is finished, it is finished! Hear the dying
Saviour cry.
Recall the empty tomb and the grave clothes which give
silent testimony to the fact that he is risen.
Remember
Mary's proclamation, I have seen the Lord, he is risen, and
he is ascending to the Father--to our Father for he has
confirmed his ownership of us as his brothers and sisters in
the household of God.
3A.
The Fruit of Remembering
Now we come back from our journey from our remembering
and we are affected.
with
him
because
We have been with him and we are still
the
risen
saviour
is
still
with
us;
determined to see us through to glory.
As we take these elements, we hear his voice and we
respond.
We are saying somethings in this very action.
A few key things are:
1B.
I need him
I need the Lord Jesus, I need him as bread for life!
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I take the back seat feeling so unworthy in his presence but
I do take a seat.
here at my side.
But he comes back there is says come up
Come brother and sister, there is welcome
here because this is a feast of joy and rejoicing in the
acceptance of sinners.
O Lord Jesus I need you|!
2B.
I own him
We take the bread and wine to our lips.
as our very own.
We receive him
He is not only the great sacrifice of
sacrifices, he is my sacrifice, he is my lord and king; he
took my sins with him to the cross and settled the account
forever with God for me.
He is mine, loving me, seeking me,
finding me, keeping me he is mine!
O Lord Jesus I cling to you as my great high priest!
3B.
I own your people as my family
You see there is only one loaf.
to us all.
We are one in him.
And he is distributed
So, when we take of these
elements we are saying, Lord Jesus, I own your people these
fellow students and teachers of WTC as my family.
love one another as Jesus has loved us!
We are to
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God is reminding us of the gospel of Jesus Christ our
Lord.
And we are saying something in return as we consider
these elements in remembrance of him; we express our need,
our faith, and our fellowship with the Lord Jesus and with
one another.