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"1" 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 "1" 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. "1" 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 "1" 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 "1" 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 "1" 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 "1" 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 "1" 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! "1" 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 "1" 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.