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Last Updated on : November 23, 2014

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Communion
The Story of the Bible, pages 180-187, Jan. 1969

 


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And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. And when they had sung an hymn, they went out into the mount of Olives. (Matt. 26:26-30).

And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. And when they had sung an hymn, they went out into the mount of Olives. (Mark 14:23-26).

And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. (Luke 22:19-20).

For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. (1 Cor. 11:23-25).

 

At this stage, after he had offered words of exhortation and of selfexamination, Jesus introduced the Memorials of the Bread and Wine. We call this the Lord's Supper, but it is never so described in the Bible. Paul described it as "the communion of the blood of Christ" (1 Cor. 10:16). He provided a detailed explanation of it based upon a revelation that he received from the Lord (1 Cor. 11:23-24). He also discriminated between the "Lord's supper" which the Ecclesias celebrated as an imitation of the meal that Jesus had with the Apostles in the upper room (and which is also described as a "love feast"), and the partaking of the emblems which occured "after supper" (Luke 22:20), and which is the festival that we celebrate around the Table of the Lord. The early ecclesias imitated both the supper and the communion enjoyed by the Apostles. They met for what is described as a "love feast" and which constituted an evening meal; and afterwards they partook of the communion together. Unfortunately, the so-called "love feasts" degenerated into an orgy of eating and drinking, in which the more wealthy flaunted their abundance to the exclusion and embarrassment of the poorer members. This called forth the strong condemnation of Paul to the Corinthian brethren (1 Cor. 11:17-22) . He told them that they came together in such a manner "for the worse" and called upon them to cease the practise, and meet only for communion. Peter (2 Pet. 2:13), and Jude (v.2), likewise made reference to those "love feasts" in condemnation of those who turned them into orgies of gluttony! As we consider such things, let us take care that we treat the ordinances of God with the greatest reverence.

 

The Bread -- My Body

The little company of 13 men was still reclining at supper, though, by now, the meal was almost completed. Then, without any further words of introduction, the Lord took up some of the bread in his hands, and as the Apostles looked at him, he offered a word of thanks to the Father for it.

He then brake it, and handing it to the disciples, declared:

"Take eat, this is my body which is given for you; this do in remembrance of me!"

 

They were to figuratively eat the covenant victim. This was the normal custom when covenants were made. On such occasions, the two parties who were to be joined in covenant, offered up a sacrificial victim, and having divided it in two, they met between the pieces, and ceremoniously proclaimed the terms of their agreement. They then both partook of the flesh of the offering, thus joining themselves together in solemn agreement.

Examples of this are found in Genesis 15:9-18; 26:28-30; 31:44-47; Jer. 34:18- 19.

In the incident recorded in Genesis 15:9-18, Abraham was told that God would enter into solemn covenant with him, and he was instructed to offer certain animals in confirmation thereof. They pointed forward to the offering of the Lord Jesus Christ. A deep sleep overtook Abraham, representing death; and during the time of sleep, a "burning lamp" passed between the pieces. This was symbolic of the Spirit of Yahweh (Rev. 4:5). By this Abraham was taught, that after his death, Yahweh would ratify the covenant through His spirit which rested upon the Lord Jesus (Rom. 15:8)

The incident recorded in Jeremiah 34:18-19 shows how solemn and binding is such a covenant. On that occasion, the princes of Judah had entered into agreement to perform certain duties, ratified by the blood of a covenant victim. But when the crisis that called forth the reform passed away, they evaded their obligation, and did not carry out their part of the covenant. In anger, Yahweh gave them up to the sword.

That indicates how absolute and final is such a covenant. Should either party break it, the fate of the victim will be theirs.

We need to remember that, as we take the bread in our hands, and renew our solemn vow before our God.

The bread represents the body of the Lord then about to be crucified.

What does that teach?

It reveals that life can only come through death! A body crucified represents flesh rendered powerless through death, or flesh denied. The body of the Lord hanging lifeless from the cross dramatised the fact that the righteous character developed by him had not come through obedience to the flesh, but by denying it, in obedience to the will of God.

Why is it necessary to emphasise that?

Because flesh is sinful in its tendency, and even though Jesus never sinned he was of our nature, and therefore in need of redemption therefrom.

Jesus died that he might live, and lead the way to salvation for all who properly approach God through him.

What Jesus did literally, his followers are to do figuratively. Thus Paul wrote:

"They that are Christ's have crucified the flesh with the affections and lusts" (Gal. 5:24).

 

When a person lives in awareness to God's requirements, and in obedience to His will, he figuratively crucifies the flesh with the affections and lusts that are contrary to that will.

The disciples ate the unleavened bread, not fully comprehending what it all meant, for they had no thought of death in mind.

This Wine -- My Blood

Then the Lord took up the cup filled with wine. Again he gave thanks to the Father, and then passed it to the disciples to drink. He invited them all to do so, even Judas, saying:

"All of you drink of this; for this cup is my blood of the new covenant, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom."

 

There are two tokens, as there are two aspects in Christ's sacrifice: a negative and a positive one. The bread represents the negative aspect of sacrifice, in that it points to flesh crucified, that is, to flesh rendered inactive by self-denial.

In itself, this accomplishes nothing. It merely means that we refrain from sin, or that we ask forgiveness for sins committed. There is nothing that we can offer God in that, for it only means that we have avoided offending Him. Are people rewarded if they avoid breaking the laws of the land? They are not! That is something that is expected of them. They do not break the laws and they in turn are not punished. It is all negative.

But what if they render some outstanding service to the State? In that case they will be acknowledged and rewarded.

So it is with God and with Christ. Therefore the Lord passed the wine to his disciples as the token of his blood.

What is the significance of that?

Blood represents life (Lev. 17:11). Blood poured out in sacrifice represents life dedicated unto Yahweh, that is, a life given unto Him, even to the death of the body. A life dedicated is a life active in doing the things that please God. Therefore, whereas the bread suggests the avoidance of sin, the blood suggests the doing of righteousness. It is not enough to deny the flesh, we must also build the Divine characteristics into our lives by doing His will.

It is a Scriptural principle, that "without shedding of blood there is no remission of sins" (Heb. 9:22). This means two things: firstly, there must be a sacrifice, which is provided in Christ; secondly, there must be a manifestation in life of the principles of that sacrifice, without which we will not receive remission of sins. In other words: "Without shedding of blood (an acknowledgment of the need of Christ's offering, and the dedication of our own lives unto Yahweh) there is no remission." Thus Christ taught the disciples to pray: "Forgive us our debts (remission), as we forgive (pouring out our blood) our debtors."

We must apply in action the principles symbolised by the bread and wine. We must deny self (bread), and serve God (wine).

The personal application of the bread and wine suggested above, does not negate that other great principle illustrated by the offering of Christ, namely, that flesh, being what it is through sin, had to be atoned for, and in doing so, Jesus stood forth as the representation of those he came to save. Thus the atonement provided is efficacious only for those in him.

The Tokens As Symbols

It was unleavened bread that the Lord passed to the disciples, for only such was permitted in the houses of Jews at that time. Leaven stands for active sin (1 Cor. 5: 8), of which the Lord was not guilty. The bread in the hands of the disciples, therefore, represented a sinless body that was to die in atonement for hopeless humanity. It represented bread from heaven, strengthened from above to render perfect obedience (Psalm 80:17; Isa. 11:3-4), and to provide the means to life eternal for those who eat it with understanding (John 6:53).

The aspect that Christ was strengthened from above to perform what he did must never be lost sight of. He insisted upon it (John 6:63). It is only as we follow his example, and draw upon the strength that is available to us, that we will succeed. Paul taught: "I can do all things through Christ who strengtheneth me" (Phil. 4:13). God strengthened Christ to gain the victory (Heb. 10:5), and will strengthen us also as we attempt to follow Christ.

What of wine?

Wine is the fermented fruit of the grape ripened by the action of the sun upon it. The bloom of the grape is necessary to create wine.

When ripe, the fruit was picked and trodden underfoot; that being the ancient method of extracting the juice, called "the blood of the grape."

It was then permitted to ferment, for fermentation is a sign of life. It is claimed that, unlike leaven, it creates a chemical that preserves the wine.

Wine, therefore, is a symbol representing a new life created after treading underfoot the old fruit. It thus provides a wonderful token of the new life in Christ, one which will preserve us unto life eternal.

First we need the warming, ripening influence of the Sun of righteousness (Mal. 4:1), which we receive from the Word; then we need to humble ourselves before Yahweh, by crushing underfoot the "old fruit" and pouring out our lives in dedicated service unto Him; finally we need to manifest the new life, which shall preserve us for the Kingdom.

The Scriptures speak of wine as "cheering God and man" (Judges 9:13). It is the manifestation of this symbolic wine that is cheering to God, and the humblest servant can manifest it.

Paul's Explanation Of Communion

The most detailed account of the significance of the bread and wine is given by Paul in 1 Corinthians 11:23-34.

Apparently, he received this as a special revelation from the Lord Jesus, for he wrote:

"I have received of the Lord that which I also delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread . . ."

 

Paul then outlined the significance of partaking of the bread and wine.

However, there are statements that he makes, which have greatly troubled some people. For example, he declares: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body" (v.27).

Many feel that they are not worthy to eat and drink the bread and wine, and therefore are deeply concerned with this statement.

Let us consider Paul's vitally important exposition of the communion.

He wrote:

"When he (Jesus) had given thanks, he brake it (the bread), and said, Take, eat: this is my body, which is broken for you: do this in remembrance of me."

 

But this seems contrary to the record of the death of Jesus, because we read that "not a bone of him was broken" (John 19:36). In fact, in accordance with the R.V., the Diaglott, and other translations, the word "broken" should be omitted from this statement, and we should read: "This is my body, which is for you."

Consider also the statement "in remembrance of me." What is meant by that? Do we merely recall that Jesus lived and died nineteen hundred years ago? No, the word in the Greek is anamnesis and it signifies not merely a recalling to mind, but an awakening of the mind. The feast of communion is designed not merely to recall to mind what Jesus did, but to awaken our minds to the significance of his action, that we might apply the principles expressed.

Let us remember that, when we partake of this solemn feast, and meditate upon what is involved in the bread and wine as suggested above: the need to deny self (bread), the need to build into our lives Divine characteristics (wine).

Paul continued:

"For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" (v.26).

 

He declared we do this as "often" as we have communion. His use of this word implies that there is no set time for this; no special day appointed such as Sunday (though, for convenience, such meetings are usually held on a Sunday). Whenever the feast is held, those partaking of it, "shew" the Lord's death, "till he come."

Thus they look forward to the coming of the Lord, as they look back to his sacrifice. They look forward because he declared when presiding over the communion feast in the upper room, "I will no more drink of the fruit of the vine until I drink it new with you in the Kingdom of God."

The word for "shew" in the Greek is katangello, and it signifies "to proclaim," "to bring home to one." This is what is done. The principles expressed in the feast are brought clearly home to one, that they might be applied in personal action.

Paul continued:

"Whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord."

 

What is meant by eating or drinking unworthily?

The Greek word again helps us. It is anaxios, and it signifies "in an improper manner, treating it as something common, and not comprehending the solemn symbolic import of the act."

If believers gather around the table of the Lord, and partake of the bread and wine as though it is something common and ordinary, and refuse to acknowledge the solemn import of what they are doing, they can be guilty of the body and blood of the Lord.

It is as though they were crucifying him again, and such is possible (see Heb. 6:6,10:29).

The word "guilty," however, does not really signify that. In the Greek the word is enochos, and it signifies to be liable to a charge, or action, at law. Understanding the word in that light, we see that Paul is warning us that if we treat the eating of the bread and drinking of the wine as something ordinary, and neglect to appreciate the solemn import of the action, we can be held liable to an action being pressed against us.

In the light of that, Paul warned:

"But let a man examine himself, and so let him eat of that bread and drink of that cup."

 

When a believer is before the table of the Lord, he must examine himself, must put himself to the test. He should review his actions and motives. Has he been really consistent? Has he failed to measure up to the standards of Christ? Has he forgotten God in his life? Does he deny himself sufficiently in order to avoid the things that God dislikes? Does he give his life in dedicated action as Christ did, whose poured out blood is symbolised in the wine?

We need to come before the Lord with some such thoughts; recognising the reality of sin; bearing in mind our personal failings and weaknesses, and realising our need of Christ. Then the bread and wine will not be seen as something common, as something lacking real meaning or purpose. On the contrary, we will recognise our vital need of the atonement in the Lord: and so we shall eat and we shall drink.

Paul's warning instruction did not cease at that point. He continued:

"For he that eateth and drinketh unworthily, eateth and drinketh condemnation to himself not discerning the Lord's body."

 

We have seen what is meant by eating "unworthily." It is to eat as if we had no need of Christ's atonement, as though the bread and wine are completely superfluous and have no purpose or use to us.

If any person eats and drinks in that frame of mind, he will not give any practical application in life of the things relating to Christ. He will not see the need of seeking the forgiveness of God for sins committed, for the reality of sin will be hidden from his eyes.

But a person who does eat "worthily"; who recognises that Christ conquered the flesh, and poured out his life in dedicated service to his Father, and who compares his own measure of obedience with that of Christ, will be conscious of his own lack, and the need to strive more consistently to please God.

What will he do?

He will transmit his conviction into action. He will realise that he has been "bought with a price," and therefore will make an effort to "glorify God in his body, and in spirit" which he will recognise "are God's" (1 Cor. 6:20). He will acknowledge the need to be separate from the world, for only on such conditions will God accept him and "be a Father unto him" (see 2 Cor. 6:17).

That is what Paul taught as he expounded upon the Memorial Meeting.

Unfortunately, it is not very clearly expressed in the Authorised Version, for it reads that a person eats unworthily by "not discerning the Lord's body."

What is meant by the phrase, "not discerning the Lord's body"?

Why merely the "Lord's body," and not "the body and blood of the Lord" as in v.27?

Because Paul is not really referring to the "Lord's body." This is brought out clearly in other translations (such as the Revised Version, Diaglott, and so forth) where the word "Lord's" does not appear, and the phrase reads: "not discerning the body."

Whose body?

The believer's own body!

But surely a worshipper can "discern" that!

Consider just for a moment. The word "discerning" is translated from the Greek diakrino which signifies "to separate." The word is compounded of two Greek words: dia, "through," and krino, "distinguish," and by implication to discriminate by separating. Rotherham thus translates it: "setting apart." He renders the verse:

"But let a man be proving himself, and so of the loaf let him eat, and of the cup let him drink; for he that Is eating and drinking judgment unto himself doth eat and drink, if he be not setting apart the body."

 

Accepting this rendition, Paul taught that a person eats and drinks judgment against himself if he does not live a separated, consecrated life; if he does not "set apart the body" to do the will of God.

Rotherham adds this note:

"When setting ourselves apart as consecrated persons, we partake of the one sacred loaf, the feast is likely to be well kept."

 

We eat worthily, therefore, when we try to put into practise the principles expressed by the bread and wine, even though we are conscious of sins and failings. But if we are apathetic to the obligations attendant upon partaking of the emblems, we most certainly eat unworthily.

Paul commented:

"For this cause (i.e. because some did not give practical application to the principles incorporated in the bread and wine) many are weak and sickly among you, and many sleep" i.e. spiritually).

 

He then adds other words that need interpreting:

"For if we would judge ourselves we shall not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world."

 

The meaning of this verse is made simpler, when it is recognised that there are two different words in the Greek that are both translated "judge." The first one, in v.31, is diakrino, which we have seen means "to separate'," as Rotherham translates it. He renders the statement: "If, however, we had been setting ourselves apart," we should not be judged. Here the word is ktino, which signifies to make a decision. The context implies that the judgment in question is an adverse one pronounced upon one who had failed to separate himself, or to put into practise the principles taught in the bread and wine.

Now let us apply the words of Paul, and observe how they work out. If we review our actions, as we partake of the bread and wine, we will be self-condemned if we realise that they are inconsistent with our profession. In that sense we would be "judged," and if our minds are exercised by the Word, we would be "chastened by the Lord, that we should not be condemned with the world."

On the other hand, if our review of ourselves discloses that we have been setting apart, or concentrating our body to the will of God, we will not be condemned.

The social, political and religious world of today is doomed to destruction, and we need to stand aside from it, otherwise we will be condemned with it.

In view of all the factors advanced, Paul offered the Corinthian brethren some advice:

"Therefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that you come not together unto condemnation."

 

Again, these are strange words. What does he mean by "tarrying one for another"? The R.V. renders the word as "wait," but even this does not seem to give the sense. The Greek word is ekdechomai, compounded of ek, from, and dechomai, to receive, and signifying, "to receive from another," "to follow another," or "to come next," and therefore, by implication, to humble oneself. This latter meaning seems to be the sense in which Paul used the word. The Corinthian brethren had been pompous in their attitude at the feast (ct. v.21), and so Paul urges the need for humility.

As to their so-called "love feasts," they had better be discontinued, advised Paul. If a person be hungry, let him eat at home, and so avoid the condition then existing in the Ecclesia which could only lead unto condemnation.

As the Memorial Feast is described in but a few words in the Gospel accounts, we are eternally grateful to the Apostle Paul for so beautifully expounding upon it at such detail.

Let us closely meditate upon the significance of this most solemn act of worship, and put into practise the principles revealed.

Judas And The Emblems

Jesus passed the bread to his disciples, and they all ate; he handed them the cup, and commanded: "Drink ye all of it."

He did not exclude Judas, even though he knew that he was a thief.

Why?

Because Judas as a responsible person should partake of the emblems. They provided the opportunity for him to repent and find forgiveness of his sins. That, however required that he consecrated himself to doing the will of Yahweh. If he failed to do that, the eating and drinking would result in him being "guilty of the body and blood of the Lord" (1 Cor. 11:27).

Already, the solemn warning had been given:

"The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born!"

 

With that terrible warning ringing in his ears, Judas stretched forth his hand to take the bread and wine, and, in view of his subsequent actions, sealed his fate.

He could have avoided it; his fate was not inevitable!

If he had repented, some other means would have been devised to fulfil God's will, that Jesus should die as the means of salvation for perishing humanity.

WARNING and JUDAS GOES INTO THE NIGHT

 

 

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