The SBJT Fo r u m : The Lord’s Supper

Editor’s Note: In this Forum each contributor was asked to respond to the following question: What advice would you give to pastors regarding the celebration of the Lord’s Supper in our churches?

D. A. Carson: In brief compass, I think I’d pastors, well enough educated to know organize my advice into three areas. something of the historic positions that oth- First, make sure that your own theology ers have taken, feel somewhat intimidated of the Lord’s Supper is stable, mature, by the fact that most other positions refer exegetically grounded, and thought to the traditional Baptist approach (the through. I suspect that one of the reasons so-called Zwinglian position) to the Lord’s why we settle for mere rote in our celebra- Supper as “minimalist”—and who wants tion of the Lord’s Supper is that we have to be “minimalist” about anything in God’s not done the work that would enable us to Word? Though they are sure that the be much fresher and more evocative. transsubstantiation of Roman Catholicism Practically speaking, that means, above is wrong, and are equally suspicious of all, doing careful exegesis and reading sev- orthodox Lutheranism’s consubstantiation, eral major, reliable commentaries on the they are less sure, perhaps, that the crucial passages—not least the words of Reformed heritage is mistaken on this institution in the Synoptic Gospels, the point. Feeling threatened, they never do well-known 1 Corinthians 11:17-34 and the enough work in the area to find satisfying less well-known 1 Corinthians 10:14-22, answers, to have their doubts cleared up and some passages that do not primarily one way or another. It is safer, and refer to the Lord’s Supper at all but have a certainly a lot easier, to retreat to well- rather indirect connection (such as the known and comforting formulae, even if “bread of life” discourse in John 6). Pre- no one is quite sure what they all mean! cisely what does Paul mean when he writes If this were another sort of article, it D. A. Carson is Research Professor that “the cup of thanksgiving for which we would be good at this point to lay out some of New Testament at Trinity Evangelical give thanks” is “a participation in the blood of the neglected turning-points in the doc- Divinity School in Deerfield, Illinois. He of Christ”? (Suggestion: Begin with the trine. But granted the constraints, my first is the author of numerous commentar- NICNT commentary on this passage by piece of advice—and we shall shortly see ies and monographs, and is one of this Gordon D. Fee!) Read some theological that it is eminently practical advice—is to country’s foremost New Testament works that treat this subject from different read and study in this area until your grasp scholars. Among his books are Divine stances. of what Scriptures says is stable, mature, Sovereignty and Human Responsibility Once in a while I suspect that our exegetically grounded, and thought (John Knox Press, 1981; reprint, Baker, approach to these matters may be worse through. 1994) and The Gagging of God: Chris- among the better trained, theologically Second, carefully identify the various tianity Confronts Pluralism (Zondervan, speaking, than among the less well edu- pastoral functions of the Lord’s Supper. Once 1996). cated. A certain percentage of Baptist you are clear about these, it will become 94 easier to build one or another of these But as I have grown older, I have appreci- themes into each Lord’s Supper service. ated the wisdom of so many of the lines of That will not only be faithful to the text, that hymn: “Tell me the story often / For I but will generate fresh reflection on the part forget so soon; / The early dew of morn- of the congregation. ing / Has passed away at noon.” There are For convenience, I will list six of the pas- things Christians are to remember, for their toral reflections I have in mind. This list is good. But that means, of course, that certainly not exhaustive. All six are drawn mere rote will not necessarily accomplish from 1 Corinthians 10 and 11 (though these that end. themes are also found elsewhere). (3) The Lord’s Supper is a proclamation (1) The Lord’s Supper is a center and a of Jesus’ death (11:26): by this rite, Paul symbol of Christian unity. That is made says, we “proclaim the Lord’s death until clear not only by the intrinsic symbolism he comes.” The verb “proclaim” is regu- (we all partake of one loaf, 10:17), but also larly used in evangelistic contexts, in the by the context in which Paul berates the matrix of the heraldic declaration of the Corinthians for their callous lack of con- gospel to unbelievers. That is rather differ- cern for unity in the assembly (11:17-22). ent, I think, from the way it is done in many Indeed, recalling that the Greek word Baptist churches. We often leave time for behind “participation” in 10:16 is koin¯onia, unbelievers and non-members to leave. there is a sense in which we may see our- Paul could envisage this rite as an evange- selves as “the fellowship of the body of listic opportunity. This does not mean that Christ.” And that terminology prepares us he wanted unbelievers to partake of the for the extraordinary emphasis on Chris- elements: the context shows this was not tian unity, despite diversity, in chapter 12. the case. But the celebration of the Lord’s (2) The Lord’s Supper is a time to Supper was done in such a way, doubtless remember (11:24-25). In some ways it is a with a combination of word and ordinance, shocking thing that we should have to be that the significance of the rite drove home given a repetitive rite to call us to remem- what the cross was about. ber Jesus and his death on our behalf. But, (4) The Lord’s Supper is not only a tem- in fact, we can become so engrossed in porary ordinance, but a forward-looking administration, praise choruses, exposi- one. It proclaims the Lord’s death only tions of the Psalms, seminars on marriage “until he comes”—and that fact holds up and on how to rear your children, and before us the prospect of his coming. In the countless more good things, that Jesus’ new heaven and the new earth, no one will death and resurrection become the pre- need a rite like this to remind us of Jesus supposition of our faith, and no longer and his death on our behalf; no longer will its center. So in his incalculable wisdom, there be need for evangelistic proclama- Jesus bequeathed a rite, a rite to be tion. As the Passover rites of the Jews repeated, one of whose functions is to call (from which, after all, the Lord’s Supper us back to basics. emerged) developed over the years, it came When I was a boy, I detested the hymn, to incorporate the wish-prayer, “Next year “Tell me the old, old story,” especially with in Jerusalem!” Christians eat the bread and lines like “Tell me the story slowly”: I was drink the cup, and cry, “Until he comes!” not into “slow” teaching at all, thank you. (5) The Lord’s Supper provides regular 95 opportunity for spiritual and moral self- of Scripture that expand on these themes examination (11:27-29). The precise inter- might be read, and their thematic connec- pretation of these verses is disputed, and tion with a “standard” passage like 1 this is not the place to weigh in on those Corinthians 11:23-26 carefully noted. disputes. What cannot be missed, however, Alternatively, it might be possible now is that the Lord’s Supper is a covenant and then, or even regularly (every couple renewal ceremony. “This cup is the new of months?), to incorporate the Lord’s covenant in my blood” (11:25), Jesus insists. Supper a little more closely into the entire A covenant renewal ceremony like this service, with the hymns and reading and affords us the opportunity to renew our prayers being more closely tied to themes vows, but that brings renewed responsi- and pastoral functions found within the bility—and therefore renewed obligation passages dealing with the Lord’s Supper. to examine our hearts to ensure that this is If the fifth pastoral function I mentioned is not, for us, some merely formal religious what is being emphasized, there might be rite whose significance we can safely a time for individuals to pray openly in ignore. That would be the equivalent of lift- confession, which could be for personal ing our glasses and saying, “I remember sins, corporate sins, or national sins. If there the cross of Jesus Christ!”—at the very is an eschatological orientation, the entire moment resolving to cheat on our income service could work through relevant read- taxes, to nurture bitterness against our par- ings and hymns, with a sermon on (say) ents, spouse, or children, to despise the John 14:1ff. or Revelation 21-22, followed gospel, and to mock the Master’s blood- by the Lord’s Supper to remind us that we bought people. stand between the “already” and the “not (6) The Lord’s Supper can be dangerous yet” as we look back to the cross and (11:30-32). Not all sickness is the direct remember, and forward to the long-antici- result of a particular sin, of course (reflect pated “until he comes” and cry, “Even so, on John 9!), but this passage warns us that come, Lord Jesus!” Such a service could some sickness may be. end on a high note: a joyous singing of Third, work out some practical ways in “Lo, he comes with clouds descending” which the themes you develop out of my (ideally with the 18th century English first point, and their pastoral functions as melody, with full orchestra!). developed in the second point, may be Certainly on other occasions I have used incorporated into actual meetings. the Lord’s Supper with an evangelistic Of course, if it is your practice to emphasis, used it to examine the impor- celebrate the Lord’s Supper as a kind of tance of Christian unity (part of an exposi- ten-minute adjunct service to a larger meet- tion of John 17?), and used it to warn people ing, then you are rather limited in what you both of God’s eternal punishment and his can do (except expand your practice now temporal punishments. and then!). But even in such a limited My advice, in brief compass, is this: frame, there are several possibilities. The understand from Scripture what the Lord’s hymn or two you choose might be related Supper is about, think through what pas- to one of these pastoral functions. The toral functions it chiefly serves, and imagi- prayers and brief pastoral remarks might natively find ways to incorporate your focus on one of those functions. Passages findings into the public meetings of the 96 people of God. in that one alone—we also recited the Apostles’ Creed together. C. Ben Mitchell: Since the Lord’s Supper The corporate recitation of the Lord’s is the last vestige of anything truly corpo- Prayer, once a staple in traditional evan- rate in most evangelical worship services, gelical churches, no longer seems to have I have come to think we ought to observe a place. Again, in my admittedly limited the supper more often than we do—per- experience this year, everything I did in the haps every week. services I attended could have been done Because of my speaking schedule, I in a bubble or at home with a tape player spend about half the Sundays of the year (for the sermon). The worship service did in a church other than the one of which I not require that any other person be am a member. My comments, therefore, present. The sole exception was the obser- reflect my experience of worship in many vance of the Lord’s table. I could not different contexts. I would never claim that observe the Lord’s Supper by myself. The my experiences are universal, but they are table requires at least two. nevertheless experiences of worship in a The Lord Jesus “broke bread”—a very number of non-liturgical or “low church” communal thing to do—with his disciples. evangelical churches in every region of Sharing a meal together, even a symbolic the country. meal like the Lord’s Supper—emphasizes, In the midst of the so-called “worship cultivates, and reflects a sense of commu- wars” I have tried to observe carefully the nity, a sense of being part of a body of way worship services are constructed. people who share important things in Whether in a “traditional” setting or in a common. “seeker-friendly” setting, one almost uni- My sense is that most evangelical versal observation is that there is nothing churches do not observe the Lord’s Sup- corporate about corporate worship—except, per every Sunday out of convenience of course, that the worshippers happen to rather than conviction. The supper takes be in the same location as they worship. time to prepare, time to observe in the Everything that goes on during the service, and requires some reflection when average evangelical worship service could it comes to constructing the service to be done alone in private. The songs sung include it. These are all good reasons, it in most evangelical worship seldom refer seems to me, to include the supper in our to the corporate life of the church. In fact, weekly Lord’s Day services. the church is almost never mentioned in One argument against observing the the singing. This despite the fact that it is Lord’s Supper every week is that it might our affirmation that Christ died for the become less meaningful and, therefore, church and that he is returning for the church. mundane. Interestingly, that argument is For whatever reason, there seem to be not applied to the new choruses that C. Ben Mitchell is associate profes- few churches that observe any public read- include the same refrain sung over and sor of bioethics and contemporary cul- ing of scripture these days. Scripture may over. That argument is not applied to our ture at Trinity Evangelical Divinity School be read just before the sermon, but it is not new “low church liturgy” that includes a in Deerfield, Illinois and consultant on read corporately. In the past year, only in 30 minute bloc of singing at the front end biomedical and life issues for the Ethics one church I attended did we read scrip- of the service every week. Sharing the & Religious Liberty Commission of the ture together. In that same church—and supper together every week could (and Southern Baptist Convention. 97 should) be a very meaningful reminder the penalty and power of our old master, that Christ gave his life for the church, a sin. Sunday by Sunday, even in churches body of believers who are meeting together that misunderstand—or even deny—the as a body to share a communion meal with significance of the sacrifice of Christ, some one another in the presence of God. variation on the Lord’s Supper is reenacted. Another argument against observing There at the very heart of the weekly gath- the Lord’s Supper every week is that Jesus erings of all churches, even for those that did not command that we do so. When we little comprehend it, the heart of the gos- share this supper in the worship service, pel is set forth and revealed for all to see. we remember Jesus’s death till he returns, I fear that many churches that do and we do so together with other believ- understand the gospel have neglected the ers. Clearly, when Jesus inaugurated the regular observance that Christ himself supper as a church practice, he only enjoined on us. No other command that we required that we observe it until he comes have received from Him is to be performed back. He did not say we had to observe it regularly in the same way that this is. “Do every time we meet together for worship. this,” Jesus said, as He instructed His fol- He also did not say we could not observe lowers in a kind of simplified Passover it every time we meet together for worship. Feast, summarizing and setting forth the My argument is not that we are obligated deliverance He was about to bring them to observe the supper weekly, but that it is on the cross. The early disciples understood preferable to do so, especially in light of that this supper was to be observed regu- the rampant individualism reflected in larly, and it seems that they did so. most current worship practices. Other commands given us by the Lord Whatever your own view on this sub- Jesus are different. Baptism happens once. ject, ask yourself this question the next Foot-washing is a picture of service. Love time you are in a worship service: Is there is continual. But in the Lord’s Supper we anything I’m doing right now in worship have a rite, a particular religious action, that that requires others to be present? Jesus commanded us to observe repeatedly. Why? I suppose, as He said, to proclaim Mark E. Dever: In our church we have His death and its meaning, and probably lately been appreciating an old hymn that also to give witness to participating in the is new to many of us, “Ah, Holy Jesus, gospel and to preach it to our own souls. How Hast Thou Offended?” The second If we receive the biblical witness about verse reads Christ’s death for us and our sin, and if we believe that it is only by His death that we Who was the guilty? have been justified and delivered from sin’s Who brought this upon Thee? Mark Dever is pastor of Capitol Hill Alas, my treason, Jesus, lordship over us, then we should take par- Baptist Church in Washington, D. C. hath undone Thee! ticular delight in the Lord’s Supper. It is at A graduate of Cambridge University, ’Twas I, Lord Jesus, His table that we are specially showing our I it was denied Thee; Cambridge, England, he is the author I crucified Thee. unity in Christ, in remembering His sacri- of Nine Marks of a Healthy Church and fice for us as we proclaim His death, and a recent book on Richard Sibbes. He is Surely this is the very heart of Christian in making ourselves visible as a family of a contributing editor to The Founders devotion. Christ’s body was broken and His followers “being made holy” (Heb Journal. blood was shed for us, to deliver us from 10:14). We gather in thanks for Christ’s 98 cross, in commitment to follow Him as His expositionally, and you will have occasion disciples and in hopes of His soon return. to teach on Christ’s cross, and on this sup- How can we more fully and seriously per. Announce a week beforehand each honor Christ’s command in our churches? upcoming celebration of the Lord’s Sup- I would challenge each pastor reading per. And while reminding them of this, these words to resolve to be faithful in lead- exhort them to prepare by examining them- ing our congregations in the Lord’s sup- selves (1 Cor 11:28), particularly looking at per regularly, encouraging them to prepare anything that would be standing between well, and leading them in an appropriate them and God, or them and some other response. Let’s think about each one of member of the body with whom they will those matters briefly and in turn—regular- be communing. This can be a great time ity, preparation, and response. for working out divisions in the church. First, about regularity. It seems in the How often I have seen brothers and sisters New Testament that the pattern was for reconciled as they consider their own par- Christians to observe the Lord’s Supper ticipation in this feast, particularly in the frequently (though we do not know exactly context of the local congregation, where how frequently). While there is no biblical others know them and will see them par- answer to how often (historically answers take. Announce at the beginning of the ser- have ranged from annually at Easter to vice, or before the celebration itself, that this every week!), our congregation has settled table is only for Christians. In good con- on the first Sunday of each month. It’s pos- science you need to obey the Scriptural sible that we could move to do it more concerns in 1 Corinthians 11 and speak frequently; unlikely that we would move clearly to non-Christians and to the hard- to do it any less (say, quarterly). The fre- ened hypocrites present, directly warning quency of our obedience to this command such people not to partake. Lead the con- may say something about our understand- gregation in renewing the vows of your ing of its significance. We should not base church covenant. Print them in your hym- our obedience merely on avoiding others’ nals, and stand and read them again abuses. Our practice should not be to deny together. Spend time in silent confession regular communing simply because some of sins. Perhaps encourage the congrega- sacramentalists have wrongly taken the tion to use the words of the covenant as a Lord’s Supper to be saving. Faith alone in means to examine their own souls. Remind Christ alone is saving. And it is that same yourself of why it is you so desperately Lord Jesus Christ who calls us into regular need the cross. Remember again why it fellowship at His table, around this sign of would kill Christ to love you. His crucifixion. Finally, about appropriate response. Second, about preparation. Even as we One Roman Catholic friend who attended prepare people for other areas of obedience our communion service once said, “It was by instructing them, so in coming to the a lovely service, very serious, but where Lord’s Table, we should be regularly teach- was the joy?” Good question. As I reflected ing our congregation. Teach the new mem- on that, I think that there may have been a bers your statement of faith, and in that great deal of joy there that he simply did you will surely have some statement on not pick up on. In our congregation, while the Lord’s Table. Preach God’s Word the cup is being distributed we sing a 99 hymn, usually focused on the cross, some- reductionist views. thing like the hymn I mentioned at the At the time of the Reformation, the beginning. Those hymns are sometimes the Lord’s Supper was a matter of great dis- highlight of the month. I remember some pute and became an occasion of division months back singing “It is well with my among the Protestant reformers. Of course, soul” with many in the congregation dis- none of the reformers accepted the Roman solved in tears of joyful gratitude as we Catholic dogma of transubstantiation. sang that third stanza, Luther, however, appealed to what he took to be the clear literal meaning of the words My sin—O, the bliss of this glorious of institution, “This is my body.” This led thought, My sin—not in part but the whole, him to affirm the real bodily presence of Is nailed to the cross and I bear it no Christ, “in, with, and under” the bread and more, wine of the Eucharist. At the Colloquy of Praise the Lord, Praise the Lord, O my soul! Marburg in 1529, Luther and Zwingli parted company over this issue. Zwingli And then to sing the fourth stanza! You insisted (rightly) that the body of Christ can go look that one up yourself. I changed was at the right hand of the Father in the final hymn, and we just stood and sang heaven. The Lord’s Supper was an occa- this one again. That was some of the most sion to remember the event of Calvary. The wonderful heartfelt expression of thanks- bread and wine were only signs of a real- giving to God that I have seen this congre- ity far removed in time from the believers gation—or any—provoked to offer. And who gathered (once a year in Zurich) at the pastors, discipline yourself to lead the con- Lord’s Table. gregation in a prayer of thanks, full of hope John Calvin forged a middle way and joy, for what Christ has done for you. between Zwingli’s minimalism and Our response should be marked by a seri- Luther’s literalism. He agreed with ous joy and a prayerful thanks. Zwingli that the literal body of Christ could So let us obey this command of Christ, not be present on the altars of Christendom and let us obey regularly and carefully and for the ascended Christ was with the with thanksgiving. By so doing, we will Father in heaven. But he agreed with proclaim Christ’s death until He comes. Luther that the bread and cup were more than “naked signs.” They were symbols Timothy George: Have you ever heard that conveyed through faith the reality of someone describe the Lord’s Supper as that which they signified, namely, the real Timothy George is Dean of Beeson “merely a symbol,” “a mere memorial,” spiritual presence of Christ with His Divinity School of Samford University, or an ordinance at which we “merely church. How did this happen? Calvin was Birmingham, Alabama. He is the author remember” what Jesus did for us on the not big on metaphysics, but his answer was of John Robinson and the English Sepa- cross? I am against the theology of that the Holy Spirit so united the believers ratist Tradition, Theology of the Reform- “merely.” Baptist Christians need to on earth with the risen Christ in heaven ers, and Faithful Witness: The Life of recover a robust doctrine of the real spiri- that “their souls are truly nourished from William Carey, as well as numerous tual presence of Christ in the Lord’s the flesh of Christ.” Moreover, this com- scholarly articles. Dr. George also serves Supper, a teaching that avoids both the munion does not happen by bringing as an executive editor of Christianity crass literalism of sacramentalist views Christ down from heaven and locking him Today. and the bare memorialism of left-wing up in the elements of bread and wine, as 100 the Lutheran teaching seemed to imply. memorial.” Spurgeon criticized the “down- No, in communion the Holy Spirit lifts our grading” of communion among Baptists in hearts up to the heavenly sanctuary where his day and his words still ring true in ours: Christ is the Host at the banquet table of the redeemed. There is a strong escha- Whenever we repair to the Lord’s Table, which represents to us the tological dimension to this Eucharistic Passover, we ought not to come to it theology. Every celebration of the Lord’s as a funeral. Let us select solemn Supper is a foretaste of the Marriage hymns, but not dirges. Let us sing softly, but nonetheless joyously. Supper of the Lamb. These are no burial feasts; those are The fact that the Lord’s Supper is not not funeral cakes which lie upon this absolutely necessary for salvation does not table, and yonder fair white linen cloth is no winding-sheet. “This is lessen its significance as an efficacious my body,” said Jesus, but the body “means of grace.” It must be admitted that so represented was no corpse; we feed upon a living Christ. The blood for much of our history, Baptists have been set forth by yonder wine is the fresh drawn toward the Zwinglian side of the life-blood of our immortal King. We Eucharistic debate. For good reason, we view not our Lord’s body as clay- cold flesh, pierced with wounds, but have wanted to avoid the sacramental as glorified at the right hand of the imperialism so evident in Roman Catholic Father. We hold a happy festival and some Anglican teachings about the when we break bread on the first day of the week. Holy Meal Jesus gave to his disciples. But there is another stream of teaching about In my own experience as a Christian, the Lord’s Supper in the Baptist heritage, two experiences of communion stand out and our worship would be much richer if above all the rest. The first took place some it could once again become the main- years ago at First Baptist Church, Dallas, stream. The Second London Confession presided over by the late W. A. Criswell. (1677-1689) declares that in receiving the After a beautiful description of the mean- Eucharist, we “spiritually receive and feed ing of the Lord’s Supper, the congregation upon Christ crucified and all the benefits was asked to kneel, (yes, here was an SBC of His death: the Body and Blood of Christ church with kneelers!) and receive with not being corporally or carnally but spiri- reverence the bread and the cup. Our hearts tually present to the faith of believers.” This were indeed lifted toward heaven by this is what Calvin meant by the real spiritual service of joyful remembrance and real presence of Christ in the Supper. communion with the living Christ. The Charles H. Spurgeon also understood other service happened more recently at the Lord’s Supper to be one of the external the great Amsterdam 2000 conference means of grace through which believers are convened by Billy Graham. Some 12,000 spiritually nourished in the Christian life. delegates from more than 200 countries In the Lord’s Supper, he said, believers came together to commit our lives to the have the blessed privilege of going “right task of world evangelization. We con- through the veil into Christ’s own arms.” cluded the meeting with a communion Because the Lord’s Supper offers nothing worship service. Despite our many differ- less than an encounter with the living ences, we were united by the Christ of the Christ himself, we must not let it degener- Great Commission. Some of those who ate into a drab, funeral-like “mere gathered at Amsterdam have since given 101 their lives for the cause of Christ, and nies, the Lord’s Supper points us in three others are still persecuted and harassed for interrelated directions, all of which are the sake of the Gospel. But at that service, “remembered” in celebrating this covenant our hearts were lifted together toward meal.1 heaven and that vision of the blood-bought First, our covenant relationship with throng from every tribe and tongue and God is grounded in his sovereign and free people and nation singing in unison a acts of provision and deliverance, which hymn of communion: “Worthy is the Lamb are declared in covenant ceremonies in an who was slain to receive power, and initial statement of his provision. Under the wealth, and wisdom, and might, and old covenant we proclaim God’s great act honor, and glory and blessing!” of delivering his people from slavery in Egypt (Exod 20:2), symbolized in the Pass- Scott Hafemann: In giving my “advice,” over meal (Exod 12:14-20). Under the new this is not the first time in the forum that covenant we announce God’s even greater I have emphasized that we must keep in act of delivering us from our slavery to sin mind that “context is king” in determin- through the death of the Messiah (Mark ing the meaning and significance of the 10:45; 14:24; Matt 26:28b), symbolized in the Scriptures. I do so again, however, because new “Passover” meal Jesus ate with his there is no place in the life of the church disciples (Mark 14:12-16; Luke 22:15). where context is so often forgotten than Above all, the Lord’s Supper declares the in our celebrations of the Lord’s Supper. life-freeing and life-transforming grace of As a result, the Lord’s Supper takes on a God to his people in the cross of Christ. host of meanings and functions different This is God’s fundamental act of provision from and even contrary to its own nature. in the past by which he establishes our cov- The most important thing to emphasize enant relationship with him. regarding the Lord’s Supper, therefore, is Second, covenant ceremonies often that its context is our new covenant rela- imply or explicate the way of life embod- tionship with God brought about by Christ ied in God’s commands that is enabled by, (see esp. Luke 22:20; 1 Cor 11:25). More corresponds to, and expresses the reality specifically, the Lord’s Supper is a formal of the reconciled relationship established ceremony designed to recall the inaugura- by God’s acts of provision (cf. Exod 20:3ff.; tion of this covenant. As such, it recalls 24:12). Thus, keeping the Passover as part the cross, since it is the death of Christ that of the feast of unleavened bread was to be brings about the forgiveness of sins upon “a sign on your hand and as a memorial Scott Hafemann is Hawthorne Pro- which the new covenant is built (Jer 31:34). between your eyes, that the law of the Lord fessor of Greek at Wheaton College in Like the elders on Mt. Sinai who, sprinkled may be in your mouth. For with a strong Wheaton, Illinois. In addition to numer- with the “blood of the covenant,” ate in hand the Lord has brought you out of ous articles he is the author of Paul, God’s presence as a sign of peace with their Egypt” (Exod 13:9-10). This is why, in Moses and the History of Israel and 2 Sovereign (Exod 24:8; Matt 26:28), God’s announcing the new covenant, Jesus Corinthians in the NIV Application people are now invited to symbolize their pronounces a word of judgment against Commentary Series. His most recent reconciliation with God by eating bread Judas during the meal (Matt 26:20-25; Mark book is entitled, The God of Promise and wine in God’s presence, having been 14:21) and why Paul calls for self-exami- and the Life of Faith: Understanding the covered with the blood of Christ. nation in partaking of the Lord’s Supper Heart of the Bible (Crossway). Hence, as in all such covenant ceremo- (1 Cor 11:27-32), having severely chastised 102 those who were abusing it with their lack tions. So too, our covenant relationship, of love for one another (1 Cor 11:17-23). declared and symbolized in the Lord’s Sup- Indeed, Paul can even point to the judg- per, entails a promise of blessing for those ment and discipline of God already being who, in a reconciled relationship with God, meted out on the one who “eats the bread are now enabled by the cross and the Spirit or drinks the cup of the Lord in an unwor- to keep the covenant with their obedience thy manner” and in so doing is “guilty of of faith. Just as the Passover pointed for- profaning the body and blood of the Lord” ward to the promised land, so too the (1 Cor 11:27). Looking back at the cross Lord’s Supper points forward to that day focuses our attention on our life with God when “it is fulfilled in the kingdom of God” and others here and now. and Christ will eat it again with his people There is no “cheap grace,” easy (Luke 22:15, 18; Mark 14:25; Matt 26:29). believism, or repentance-free faith associ- Thus, “as often as you eat this bread and ated with the new covenant. Reconciliation drink the cup, you proclaim the Lord’s with God as a result of his love for us in death until he comes” (1 Cor 11:26). In point- Christ, proclaimed in the Lord’s Supper, ing back to the cross, the Lord’s Supper must express itself in reconciliation with rebounds to the future, since God’s acts of one another, evidenced in considering provision in the past secure his promises other’s needs more important than our for the age to come. Jesus dies on the cross own (1 Cor 11:33-34). For unlike Israel as the betrayed Son of Man (Matt 26:24; under the old covenant, all of God’s people Mark 14:21; Luke 22:22) who will come to under the new are promised the trans- vindicate his people and to judge all formed heart and power of the Spirit humanity (Matt 24:29-31; Mark 13:24-27; necessary to keep God’s commands (Jer 14:62). Thus, the forgiveness of sins con- 31:33-34; Ezek 36:25-27)! To partake of the tinually celebrated in the Lord’s Supper is Lord’s Supper while at the same time at the same time a word of promise that “despising the church of God” (1 Cor 11:22) God’s people will indeed “drink [the fruit is consequently a contradiction in terms of the vine] new with [Christ] in [his] that denies the reality of the cross in one’s Father’s kingdom” (Matt 26:29; cf. Mark life. God’s commands flow from his gifts 14:25). By its very repetition the Lord’s of grace, and hence become the means and Supper makes clear that the call of the new conditions for persevering in our covenant covenant is not perfection over night but relationship with him.2 God’s provision in perseverance over a lifetime, an essential Christ in the past, declared and symbol- aspect of which is depending on the mer- ized in the Lord’s Supper, becomes the plat- ciful forgiveness of God. Moreover, as the form for a Christ-like life in the present. As fulfillment of the covenant meal celebrated such, the Lord’s Supper also declares what with the elders of Israel on Mt. Sinai (Exod it means to be God’s people and calls us to 24:1-11), the Lord’s Supper anticipates the it, while at the same time warning us of covenant meal to be celebrated on Mt. Zion God’s discipline and judgment for our when God “will swallow up death forever” disobedience. (Isa 25:8). The Lord’s Supper is inaugurated Third, covenant ceremonies entail the eschatology in word and deed. As such, it promises and curses that come about as a is not only the foundation of faith and a result of keeping or breaking its stipula- call to its obedience, but also an induce- 103 ment to hope. act of God’s provision brings with it prom- Finally, these “three directions” embod- ises for the future, which in turn inevita- ied in the Lord’s Supper are not isolated bly lead to the commands that embody our from one another but are inextricably response to the God who provides. These interwoven together. God’s provision in commands depend on and express the Christ in the past (the foundation of faith) reality of what God has done, is doing, and leads to his commands for our lives in the will do on our behalf. God’s demands present (the call to love) in anticipation of correspond to his gifts, past, present, and being with him in his judgment to come future. The converse is also true. The prom- (the object of our hope). The Lord’s Sup- ises of God for the future are dependent per thus reminds us that we now find our- upon keeping his commands in the present selves living between the two comings of as they flow from what God has done in Christ, called as a result to be reconciled to the past. God and to one another. Our life of faith is This is why, as in the covenant ceremo- enabled by the cross of Christ and moti- nies of the past (Exod 13:3; 20:8; Deut 5:15; vated by the promises of God that Christ’s 8:18; 16:3; 24:18, 22; etc.), especially the death makes possible. The unbreakable Passover (Exod 12:14, 17, 24; 13:10), we are link between these three elements, power- called as God’s people of the new covenant fully proclaimed in our celebration of the to “remember” Christ’s death by symboli- Lord’s Supper, means, therefore, that cally re-enacting the Lord’s Supper (Luke obedience to God’s will (i.e., keeping the 22:19; 1 Cor 11:25). Within the covenant covenant stipulations) is the direct and context, to “remember” Christ in the Lord’s outward expression of trusting in God’s Supper is not merely to rehearse history, promises, both of which are granted in his but to relive it in God’s presence as that prior acts of provision. This is why the which is true for us. The purpose of the explicit focus of the Lord’s Supper is on Lord’s Supper is not to recall data from the the cross. The Lord’s Supper, in symboliz- past but to call us anew to trust Christ’s ing the death of Christ, at the same time provision in our every day life within the calls us to the obedience of faith, warns us body of Christ as we anticipate Christ’s of God’s judgment, and manifests the coming again to judge the world. For this wonders of God’s grace and mercy from reason, in thinking about what advice beginning to end. I would give to pastors concerning the The Lord’s Supper makes clear that Lord’s Supper, it would be to keep com- God’s great acts of provision and deliver- munion located within the rich, historical- ance, from the exodus from Egypt, to redemptive context of the covenant, and Christ’s death and resurrection, to his to teach it to their churches as such, so that return to judge the world in righteousness, celebrating communion becomes the together with God’s constant work in the exhortation to faith, hope, and love that it hearts and wills of his people throughout was meant to be. redemptive history, are not isolated acts of divine power and love. They are the means ENDNOTES by which God brings us into a relationship 11I have tried to map out the threefold na- with him as his people. Consequently, ture of our covenant relationship with God’s provisions never stand alone. Every God and its implications for our lives in 104 Christ in my The God of Promise and the Life of Faith: Understanding the Heart of the Bible (Wheaton, IL: Crossway, 2001). 22See now the important work of Thomas R. Schreiner and Ardel B. Caneday, The Race Set Before Us: A Biblical Theology of Perseverance & Assurance (Downers Grove, IL: InterVarsity Press, 2001).

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