Author Archives: Mark Herzer

Chapter 8, What should I do during the Lord’s Supper?

When we are invited to our friend’s house for dinner, we go there to eat with him. Yet, it is more than just sitting down to eat dinner. We relish the fellowship and relationship we have with our dear friend and we want to be with him more than simply eating the meal. The dinner time becomes special not because the food is good but more so because the friendship is delightful. It is the friendship and fellowship that makes the evening wonderful. What makes the Lord’s Supper so wonderful is not the bread and wine nor the seriousness that surrounds the celebration. Fellowshipping with Christ is what makes the whole Supper so delightful.

Satan

During the Lord’s Supper, we must consider the high privilege and the great blessings we are about to receive. We must also be aware of Satan’s presence during the Supper. Remember, Satan was at the first Supper. “Then after he [Judas] had taken the morsel, Satan entered into him.” (Jn. 13:27)

He will accuse you and bring to your mind many things you have done wrong. He will distract you, inject wicked thoughts into your minds, etc. If he can rob you of any of the spiritual blessings, he will. So pray against him and cling to Christ by faith. If the work to be done is good and holy, then Satan will be most active during that time. Resist him firm in your faith.

Basic stuff

We all know that we should fix our minds on what we are about to do. We should fight against wandering thoughts and against careless mannerisms. We do not wish to undo all our good preparations by mindlessly going to the table of the Lord.

We have all seen little children looking around and grabbing at things during the Lord’s Supper. We excuse that behavior because they are so young. We would say, “What do you expect? They don’t understand and that is why they act that way.” We also recognize that they also cannot take the Lord’s Supper because they do not understand what to believe or how to act.

Would it not be horrible if you understood all these things regarding the Supper and yet you acted as that child? Yes! Be focused and pray. Ask the Lord to help you focus on Him. You are commanded to do this in remembrance of Him and not in remembrance of something silly!

One and Ten

Robert Murray McCheyne said, “For every look at self, take ten looks at Christ.”  It is easy to focus on ourselves during the Lord’s Supper. McCheyne’s advice should be heeded. It is true we must be aware of our sins but we must also remember we are not coming to the supper because we are perfect and healthy. We need the supper for our spiritual nourishment because we are weak and sinful. It is the Lord’s table and not our own. He invites us to it because it is for our spiritual benefit. By faith, we look to Christ recognizing that His death has fully paid for all my sins. You are not coming to the table because you are “good enough,” you come because Jesus is your Savior and you partake in remembrance of Him!

Faith in the face of your personal sins

You might have committed particular sins through the week that you did not rightly handle. You never really confessed them or you merely mouthed words of repentance. Anyway, you feel guilty. Whatever the sin, confess and repent. At the same time, look to Christ in faith.

Christ has died on the cross for your sins and this sacrament remembers that deed — you “proclaim the Lord’s death until he comes.” The wine represents the blood of his covenant “which is poured out for many for the forgiveness of sins.” (Mt. 26:28) As you drink the wine, believe that as certainly as that wine is taken in, your sins have been forgiven.

The Lord’s Supper is not merely a memory recall but it is also fellowshipping or communing with Christ. You are to feed on Christ by faith, receive of his fullness, and trust in His merits (LC, 174). You by faith receive and apply to yourself Christ crucified and all the benefits of his death (LC, 170). This is where the benefits of his past finished sacrifice on the cross become a present benefit to your soul.

Faith in the face of your dullness

If you are not well aware of your personal failures and sins, you might be appalled by your dullness of heart. How can you feel so indifferent to what is going on? You might fear greatly because your heart is so cold. Immediately, you may be tempted to panic and wonder if you should step away from the supper.

You should “bewail your unbelief” (LC, 172), that is, you should call upon Christ and say, “Lord, my cold unbelieving heart – O do forgive me. I want to want you more than I do.” Then partake of the supper while believing there is pardon for you in Christ.

You are doing this in remembrance of what He has done for you. Christ’s death on the cross has secured your salvation and has purchased your forgiveness. Even your dull, cold, and lifeless condition was paid for. You are fellowshipping with Christ’s body and blood (1 Cor. 10:15, 16). As these elements of bread and wine are present to your eyes, so you fellowship with everything those elements represent. Our Larger Catechism says that  “the body and blood of Christ are …spiritually present to the faith of the receiver, no less truly and really than the elements themselves are to their outward senses” (LC, 170). In other words, everything that the bread and wine represents are present spiritually to you by faith as certain as the bread and wine are present before your eyes and mouth.

Faith in the face of your accusing conscience

Sometimes you feel “condemned.” You may not be able to put your finger on it. There is a feeling of defeat and unworthiness hanging over your spirit like a dark cloud. You might feel most unworthy and doubt if God really wants you there. You feel reluctant.

This feeling is not uncommon. I recently listened to a brilliant Christian philosopher defend the faith against atheism. He understood all the ins and outs of the Christian faith and defended it very powerfully. During the question and answer session, one asked him if he doubted. He said that he did not doubt the nature of the Christian faith but doubted quite often if God loved him because of his own personal sins and because of his many health problems. I was amazed to see that such a brilliant man could doubt so easily.

Yet, we all doubt and feel condemned at times. The supper seems to hold little benefit for us. How should we respond when the table is served on the appointed Lord’s Day? We must remember that it is for us! “This is my body which is for you.” (1 Cor. 11:24) Christ did not say it is for you because you feel so good or have such a perfect conscience or because you are not cast down. He said it is for you as you are.

When do we go to the doctor? When we are sick, right? Yes. What would you say to someone who said, “I’m going to go to the doctor when I improve and get healthier.”?  Will he really get healthier if he stays away from the doctor? I doubt it. We go to the doctor because we need him. Likewise, we go to Christ because we so need Him and this supper is spread out before us to encourage and nourish us.

Think about it, if you feel condemned and guilty, do you think staying away can help you? Who alone can relieve you of your sad condition? Is it not the Lord Jesus? Will not fellowshipping with Him help you? Will it not cheer your soul and encourage you? In your sad condition, go humbly but expectantly to Him as you eat by faith. Doubt not and remember that Christ has died for you so that you might find life in Him.

While you eat and drink

While you eat the bread and drink the wine, consider and believe that just as you chew the bread and drink the wine, know that Christ is communicating by His Spirit His blessings to you. As certain as you eat and drink those elements, so you fellowship with Christ.

Remember, this eating and drinking has two levels — one by the mouth and the other by your soul. You chew and drink to receive it into your mouth and you exercise faith to receive Christ into your soul. The eating and drinking signify your union and enjoyment of Christ.

Eat and drink with faith. Just eating the bread without faith will do you as much good as if a monkey ate the bread. I have seen some little infants become frustrated because their mommy and daddy were eating the bread and they didn’t receive anything. All they see is the opportunity to eat and put something into their mouths. In the Lord’s Supper, as you already know, it is something more than eating!

Faith in Christ

We cannot forget this one simple truth. Without faith, eating and drinking the Lord’s Supper will be of no benefit to you. You only receive the bread and wine if you do not exercise faith. In addition, you may incur God’s judgment for eating with your mouth without spiritually eating by faith.

Christ is ours by faith and we truly and really fellowship with Him at the Supper — He is “present to the faith of the receiver” (LC, 170) and we are called to “wait upon God” in the Supper (LC, 174). So look to Christ as you eat and drink.

In particular, look to Him regarding all that He has accomplished for you on the cross, and by faith accept the simple truth that you are fellowshipping with Him. The Spirit brings about that special fellowship with Christ. Your stomach may still feel hungry after the Lord’s Supper but your soul will be filled. Remember, it is all about Him — “Do this in remembrance of Me.”

Questions

1. How does Satan get involved in the Lord’s Supper?

2. What are some of the basic things you should not do during the Supper?

3. What if you don’t feel worthy to come to the Supper?

4. What if you feel dull before coming to the Supper?

5. What if you feel condemned before the Supper?

6. What is the one thing we must have as we receive the Supper?

John Bunyan’s Pilgrim’s Progress, A Study Guide, Lesson 1

I will be uploading the eleven lessons on Pilgrim’s Progress our church covered last year. Our Wednesday night class read the book out loud and discussed the questions as we slowly marched through the book. This little manual or study guide lists the characters in the book so that interested readers could all participate. The narrator, of course, will read the most. Since the book retains some of the older spelling, punctuation, paragraph divisions, etc. it is difficult to know when a new character is speaking. However, it will become clear within moments after the sentence is read.

The pages are keyed to the following edition: John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). It is readily available.

Bunyan’s Pilgrim’s Progress [1]

Brief History & Introduction

John Bunyan (1628-1688) was the son of a “Tinker” (one who works with metal, pots and pans). He wrote this book in Jail (Gaol). Bunyan began this book after March of 1668 and it was first published in 1678. The second edition came out before the end of 1678 in which he added many new passages. The most significant passages are listed on p. xl. The third edition included a few more additions. He saw twelve editions of this work before he died in 1688. It is an allegory written to describe the pilgrimage of a believer. The second part of the book (which recounts Christiana’s travel) was published in 1684 and the second edition two years after.

The editor suggests that Bunyan wrote this to be heard and not silently read (xli). The punctuations seem to reflect the rhythm in the reading as opposed to the syntax. The illustrations first appeared in the third edition and the later editions included more; the total in the book is fifteen. The second part includes only two illustrations.

John Bunyan was a non-conformist, which means, he did not conform to the liturgy and theology of the Church of England. Many publishers were fined and harassed for publishing non-conformist books but many either for truth sake or for profit, published them. Bunyan went through a deep spiritual struggle before being converted (his account in Grace Abounding…). He was jailed for illegally preaching (needed the State’s permission to preach as well as to use certain facilities in which they could gather to hear sermons). Bunyan married Elizabeth (three children).[2] While in jail, he made shoelaces to make money for the family. He was in and out of jail several times.

Charles Spurgeon said this of Bunyan’s Pilgrim’s Progress: “Next to the Bible, the book that I value most is John Bunyan’s ‘Pilgrim’s Progress.’ I believe I have read it through at least a hundred times. It is a volume of which I never seem to tire; and the secret of its freshness is that it is so largely compiled from the Scriptures. It is really Biblical teaching put into the form of a simple yet very striking allegory.”[3]

“Daggers (†) are used to indicate the presence of Explanatory Notes provided at the end of the text.” (xxxix) These notes are found on pp. 291-319.

 

STUDY SESSION 1

Readers

Dagger Reader – give quick answers to the dagger during the reading

Several Narrators

The Man (before he became a Christian), pp. 10ff.

Evangelist (11, 22)

Christian (13)

Obstinate (13)

Pliable (13, esp. 14)

Help (16)

Mr. Worldly-Wiseman (18)

Legality (in the city of Morality, 19)

 

Vocabulary

Gaol = jail (10; “Denn”)

surly carriage = bad or unfriendly behavior (11)

physick = medicine (11)

dedaubed = to smear or daub with a sticky substance (16)

Plat = a plot of land (17)

beshrow = blame or curse (19)

wotted = knew [wit — have knowledge] (20)

simpering = a gesture in an affectedly coy or ingratiating manner (24)

sottish = stupid (24)

vouchsafe = grant graciously (25)

 

Questions (pp. 10-27)[4]

Page #

10        What do the “Raggs” and “burden” represent on this man?

10        Is it correct to view this world as a “city of destruction”? Why? Why do so few believe it?

10        Why do some people think people who suddenly become interested in the Christian faith may be mentally sick (“some frenzy distemper had got into his head”)?

11        What did the Evangelist tell him to do?

11        What is “Wicket-gate”? (see note on Wicket-gate)

13        Why is Obstinate’s first response such a common and seemingly persuasive response?

14        What does Christian’s statements mean when he says he can’t go back because he laid his hand on the plow? (see Luke 9:62) Are there people that do that? Why?

16        How long must a young believer carry his burden?

16        What is the “Slow of Dispond” (slough of despond)? What benefit (if any) is there in going through it? (see †, p. 294) (see note on Slow of Dispond)

16        Many people expected the same thing as Pliable. What was his expectation? What should we expect in the Christian walk? (see note on Pliable)

17        The man “Help” explains what the “Slow of Dispond” means. Explain in your own words what he is saying. Must all Christians go through this?

18-19   Christ meets Mr. Worldly-Wise. Who is he? (see †, p. 294) Explain what he would look like in our times?

19-20   Mr. Worldly-Wise recommended the City of Morality. Why is it located on a ‘high hill’ (20)? Explain the theological point Bunyan is making. Also, give some examples of what that might look like today?

22-23   Can Christian be faulted for trying to get relief from his burdens? Why or why not?

24        Explain Evangelist’s point on this page.

25        The “man at the Gate” will receive Christian. Why must believers be persuaded of the favor and good will of their Savior after they stumble?

25        Who or what is “Good-will” here? (see †, p. 295)

 

Observations & Notes

Slow of Dispond

Maureen Bradley cites Bunyan’s Grace Abounding to depict Bunyan’s own experience of the slough of despond:

“My original and inward pollution, that, that was my plague and my affliction; that, I say, at a dreadful rate was always putting itself forth within me; that I had the guilt of to amazement; by reason of that I was more loathsome in my own eyes than a toad; and I thought I was so in God’s eyes also. Sin and corruption would bubble up out of my heart as naturally as water bubbles up out of a fountain. I thought now that every one had a better heart than I had. I could have changed hearts with anybody. I thought none but the devil himself could equalize me for inward wickedness and pollution of mind. I fell, therefore, at the sight of my own vileness, deeply in despair, for I concluded that this condition in which I was in could not stand with a life of grace. Sure, thought I, I am forsaken of God; sure I am given up to the devil, and to a reprobate mind.” (cited in Bradley’s work)

Mrs. Bradley also adds these helpful words: “Distress of conscience when a true assessment of ourselves is made causes us to become discouraged in such a manner as Bunyan has described. If we do not have a good grasp of the gospel (Christ’s passive and active obedience) to enable us to obtain our right standing with God, then we will fall into the slough and become despondent. We must constantly use the ‘steps’ (the great and precious promises of God, contained in the Bible) to keep ourselves form this miry fate.”[5]

Alexander Whyte describes the sloughs that people fall into: “sloughs of all kinds of vice, open and secret; sloughs of poverty, sloughs of youthful ignorance, temptation, and transgression; sloughs of inward gloom, family disquiet and dispute; lonely grief; all manner of sloughs, deep and miry, where no man would suspect them. And how good, how like Christ Himself, and how sell-pleasing to Him to lay down steps for such sliding feet, and to lift out another and another human soul upon sound and solid ground.” [6]

 

Help (17)

He probably represents the good and godly men and women God puts into our paths to give us a good word in season or to grant us the most appropriate aid for the occasion. (cf. Spurgeon, Pictures From Pilgrim’s Progress, 35-50)

 

Pliable[7]

“The conversation between Christian and Pliable marks the difference in their characters, as well as the measures of the new convert’s attainments. — The want of a due apprehension of eternal things is evidently the primary defect of all those who oppose or neglect religion; but more maturity of judgment and experience are requisite to discover, that many professors are equally strangers to a realizing view ‘of the powers and terrors of what is yet unseen.’”

 

Wicket-gate [8]

The gate is none other that the “strait gate” spoken of by our Lord in Mt. 7:13-14 (Lk. 13:24), “Enter by the narrow gate…” The editor says that the “entry thus represents the beginning of the process of conversion for Christ.” (see p. 293) Bunyan published a sermon entitled, The Strait Gate, or, Great Difficulty of Going to Heaven (1676) from Lk. 13:24. It seems that the “wicket-gate” is the path of carrying the cross in discipleship. To enter into a path of life filled with difficulty (see p. 23; finally at the gate on p. 25). Below also is an extract from Spurgeon which has been quoted by many:

By the way, let me tell you a little story about Bunyan’s Pilgrim’s Progress. I am a great lover of John Bunyan, but I do not believe him infallible; and the other day I met with a story about him which I think a very good one. There was a young, man, in Edinburgh, who wished to be a missionary. He was a wise young man; so he thought, “If I am to be a missionary, there is no need for me to transport myself far away from home; I may as well be a missionary in Edinburgh.” There’s a hint to some of you ladies, who give away tracts in your district, and never give your servant Mary one. Well, this young man started, and determined to speak to the first person he met. He met one of those old fishwives; those of us who have seen them can never forget them, they are extraordinary women indeed. So, stepping up to her, he said, “Here you are, coming along with your burden on your back; let me ask you if you have got another burden, a spiritual burden.” What!” she asked; “do you mean that burden in John Bunyan’s Pilgrim’s Progress? Because, if you do, young man, I got rid of that many years ago, probably before you were born. But I went a better way to work than the pilgrim did. The evangelist that John Bunyan talks about was one of your parsons that do not preach the gospel; for he said,’ Keep that light in thine eye, and run to the wicket-gate.’ Why, man alive! that was not the place for him to run to. He should have said, ‘Do you see that cross? Run there at once!’ But, instead of that, he sent the poor pilgrim to the wicket-gate first; and much good he got by going there! He got tumbling into the slough, and was like to have been killed by it.” “But did not you,” the young man asked, “go through any Slough of Despond?” “Yes, I did; but I found it a great deal easier going through with my burden off than with it on my back.” The old woman was quite right. John Bunyan put the getting rid of the burden too far off from the commencement of the pilgrimage. If he meant to show what usually happens, he was right; but if he meant to show what ought to have happened, he was wrong. We must not say to the sinner, “Now, sinner, if thou wilt be saved, go to the baptismal pool; go to the wicket-gate; go to the church; do this or that.” No, the cross should be right in front of the wicket-gate; and we should say to the sinner, “Throw thyself down there, and thou art safe; but thou are not safe till thou canst cast off thy burden, and lie at the foot of the cross, and find peace in Jesus.”


[1] The edition we will be using is John Bunyan, The Pilgrim’s Progress, ed. W. R. Owens (Oxford: OUP, 2003). This edition is one of the most accurate since it builds on the Oxford English Texts series (now out of print). Some children have been exposed to various abridged versions but the original is preferable because its theology remains unchanged. For a good simple overview and criticism of some abridged versions, see David Calhoun, Grace Abounding: The Life, Books and Influence of John Bunyan (Fearn, Ross-shire: CFP, 2005), 217-223. He says, “Bunyan’s Pilgrim’s Progress is not beyond many older children. It would be a mistake for them to settle for an abridged form of the story, missing the fullness of the original.” (217) A more extensive overview can be found in Barry Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 415-428. In the end, he said that it is not worth using an abridged version.

[2] First baby dies through premature birth while Bunyan was in jail.

[3] Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 11.

[4] Three full pages are simply illustrations. We are reading 14 pages.

[5] Maureen Bradley, The Pilgrim’s Progress Study Guide (Phillipsburg: P&R Publishing, 1994), 13.

[6] Cited in David B. Calhoun, Grace Abounding: The Life, Books & Influence of John Bunyan (Fearn, Ross-shire: Christian Focus, 2005), 50.

[7] Note from Thomas Scott, John Bunyan, The Pilgrim’s Progress, ed. Thomas Scott (Hartford: Silas Andrus, 1830), 25.

[8] Spurgeon, MTP, 46:211-212. The same can be found in his Pictures from Pilgrim’s Progress (Pasadena, TX: Pilgrim Publications), 23-25; Barry E. Horner, John Bunyan’s Pilgrim’s Progress: Themes and Issues (Auburn, MA: Evangelical Press, 2003), 131-132.

Chapter 7, How do I prepare for the Lord’s Supper?

There was a time in church history when believers thoroughly prepared for the Lord’s Supper. Because many of them did not have the Lord’s Supper more than a few times a year, they were considered to be very special occasions. As a result, there were preparatory services or Saturday services in preparation for the Lord’s Supper the following Lord’s Day. They prepared for the Supper. Some had a day of fasting a day or two before the preparatory service.

We do not do that since we celebrate the Supper more often. But that does not mean we should not prepare. In fact, we should prepare more than we do. Since preparing is not a very common practice, we should seek to understand what it is we should do.

The Bible

The Bible is not completely silent on this matter. The 1 Cor. 11 passage of course is very helpful. Two important verses stand out in the section on the Lord’s Supper. One, we are called to examine ourselves: “Let a person examine himself, then, and so eat of the bread and drink of the cup.” (v. 28) Then it says, “But if we judged ourselves truly, we would not be judged.” (v. 31)

The two verses teach the following truths. First of all, we must examine or judge ourselves before we come to the Supper. Second, the individual must examine himself. The Bible requires self-reflection which means each person must ask serious questions about Christ, the elements, the body of Christ, himself, etc. Third, one of the reasons for this is spelled out in vv. 27 & 29. We must examine ourselves to avoid judgment (v. 29) and to not become guilty of profaning the body.

We prepare by examining and judging ourselves before the Lord. What this means is that we must spend some serious private time pondering what we have done and what we have become.

There is good reason for all of this. Surely, we all prepare for exams, important meetings, etc. If we really think through things before a certain event, we are less likely to make mistakes. We respect other people when they are prepared. Should we not prepare for one of the best privileges of our spiritual lives?

Understanding the Supper

We must labor to understand what the Lord’s Supper is and what it means. We do not come to the Supper with an empty mind. An empty mind will leave a person with an empty soul. Our heads and hearts must be filled with the knowledge of what we are about to do and what the whole Supper means.

We have studied what happens during the Supper. As we prepare, we must reflect upon what will happen and examine to see if we are ready. Knowing what will happen should arrest our attention and affections.

You have all heard stories of young couples who were about to get married. Each one carefully prepared each step of the wedding. They figured who they were going to invite, selected which pastor would lead them, chose what events were going to happen, purchased what ornaments they wished to use, etc. The preparation took longer than the event itself. If they did not prepare, the wedding ceremony would have been less meaningful and could have been viewed as being unimportant. In a similar way, our preparation helps us to create hunger and expectation for the Supper. The Supper becomes more meaningful and our preparations indicated how important and seriously we took the Supper.

Since we are about to fellowship with Christ in a sure and beneficial way at the Supper, we should spend time in preparation for that great meeting. If we come in a thoughtless and faithless manner, then we will cheapen the fellowship and possibly bring harm to ourselves.

The Corinthians came together to the Supper “not for the better but for the worse” (1 Cor. 11:17). They were so unprepared and unfocused that Paul says, “When you come together, it is not the Lord’s Supper that you eat.” (v. 20) Paul would not commend them for what they did at the Supper (v. 22). So, believers can come to the Supper and actually not benefit from the Supper because they came not for the better but for the worse. Our preparation before the Supper helps us to come to the Supper for the better and not for the worse.

In relationship to Christ

Now we will become even more specific about our preparation. Not only should we be fully aware of the fellowship that will be brought about during the Lord’s Supper, we should also (and more importantly) understand who Christ is and what He has done for us.

We are commanded to partake of the Supper “in remembrance” of Christ (1 Cor. 11:24, 25). Christ’s death is proclaimed until He returns (v. 26). We remember what the Supper means and exercise faith in everything that the Supper represents — namely, that Christ has died for the forgiveness of our sins of which the blood represents (Mt. 26:28). His blood at the same time started a “new covenant” (“This cup that is poured out for you is the new covenant in my blood.” Lk. 22:20). That means our relationship with God was all achieved on account of Christ’s shed blood. When we prepare, we are thinking of the grace and depth of Christ’s love for us and of the sacrifice He was willing to offer up on our behalf. Knowledge of those things should stir our hearts.

We should ask ourselves, “How is my relationship with Christ?” “Have I grown at all spiritually?” “How much thought have I given to Him?” “Is Christ my all in all or is He second to other things in my life?” “Do I value what He has done for me?” “How have I shown that I am thankful for His death on the cross in my behalf?” “Do I want to fellowship with Him more closely at the Supper or am I reluctant?”

Since the Supper both represents what Christ did and how we are united or related to Him, we should set aside some time in preparation through the week, especially on Saturdays before the Lord’s Day to warm our hearts to prize that meeting with Christ.

I remember that our soccer coach in college always took us out to eat to an all you can eat place once the season ended. That was something to which we all looked forward.  On that day, many of my teammates refused to eat breakfast and lunch so that they could have empty stomachs for the big and delicious supper that evening. They specially prepared to be hungry that evening so they could enjoy everything in great quantity.

In a very similar way, we should become hungry for Christ by yearning for Him as we read His Word and pray to Him throughout the week. Our hunger to know Him, to fellowship with Him should deepen so that we may truly have our fill of Him at the Supper (spiritually speaking). One writer said that the only requirement for the Lord’s Supper is that you come to the table hungry. What he meant by that was that the poor simple believer should come to the table hungry to meet and have Christ. If our preparations have helped us (by the assistance of the Spirit) to hunger for Him, then we will not leave disappointed from the Supper.

In relationship to my brothers and sisters in Christ

What is easily overlooked in the Lord’s Supper is that the “event” also shows how we are related to one another. We have seen throughout the study that the Corinthians came together divided and selfish.  Some were getting drunk (1 Cor. 11:21) while others were deprived of food and thus leaving the Supper hungry (vv. 21-22). Paul says that the bread represents the oneness we have with each other in Christ: “Because there is one bread, we who are many are one body, for we all partake of one bread.” (1 Cor. 10:17) The many become one body.

In other words, the Supper also hints at the unity we have. All of us eat from the one bread and our eating together means we are one in Christ. As we eat, it must mean that we are “all right” with each other. The Corinthians came together to show disunity (1 Cor. 11:18 says, “…when you come together as a church, I hear that there are divisions among you”). Their disunity was further manifested in the way they neglected each other.

It would be like a couple exchanging rings during a marriage ceremony while bickering and making rude comments. The whole ceremony was to show their love for each other but their responses to each other revealed their disharmony. So the Supper should neither illustrate nor further disunity but rather, it should indicate that all is well between each believer.

What this means is that when you come to the Lord’s Supper, you should make sure we are not harboring any bitter feelings against someone in the church. You must ensure that your relationship with other members of the church is one of peace. Perhaps you need to make a phone call to your brother or sister in Christ sometime that week before the Supper?

If a brother and sister at home spoke wickedly and harshly to each other and then they get into the car to go to the church with their family, then should they upon arriving at the church partake of the Lord’s Supper? It all depends on if they have worked through the issue with each other. They must quickly and sincerely repent before God and seek to be reconciled before they come together to eat the Supper of the Lord. There is an important principle our Lord taught in His Sermon on the Mount (Mt. 5:23-24): “If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way; first be reconciled to your brother, and then come and present your offering.”

We are first told to be reconciled with our brother before we present our offering. How much more in this matter? Shall we fellowship with our Lord while harboring bitterness against one of our Lord’s own servants? Such things ought not to be.

So, when we prepare, we want to understand all that the Supper represents and all that Christ has done for us. In addition, we want to make sure we are in good fellowship with our brothers with whom we will be eating at the Supper of the Lord.

I remember when I was young how unpleasant it was to eat dinner together with my brother just after we had fought. It made the supper less pleasant and the whole atmosphere was uncomfortable.  We pretended everything was all right at the dinner table while knowing that we had sinned against each other minutes before. We should have reconciled before we came together for our family dinner (though I did not live in a Christian family).

This should be the case with each member of the body of Christ. May our coming together be for good and not for harm. If we prepare our hearts and ensure that all is well with each other then when we “come together it will not be for judgment” (1 Cor. 11:34).

Questions

1. What do we mean by preparing for the Lord’s Supper?

2. Isn’t just coming to the Supper enough if one has been admitted to the table?

3. What are some of the things one should think about regarding the Supper itself?

4. How should we prepare in relation to Christ?

5. Does our preparation mean that we have to do anything with our brothers and sisters in Christ before we come to the table? Explain.

Chapter 6, What happens during the Lord’s Supper? (2)

We have already explained what happens in the Lord’s Supper. In this chapter, we will expand upon the previous chapter.  Some illustrations will be used to give you some hints into what really is happening at the Lord’s Supper.

The Spirit’s Work

Whatever should happen to us can only happen to us on account of the Spirit’s work. He takes of Christ and makes them known to us (Jn. 16:13-15, cf. 15:26; also, 1 Cor. 2:12-13). That is His role in the life of a believer. Though the Holy Spirit is not specifically mentioned in 1 Cor. 11, He is assumed because the New Testament establishes the simple truth the Lord Jesus is united to the Spirit and that the Spirit’s ministry is united to Christ.

The distance between the believer and Christ in heaven is vast. How do we get this Christ who is in heaven? As we exercise our faith in Christ, the Spirit bridges the gap. Jesus says, “I will not leave you as orphans; I will come to you.” (Jn. 14:18, 28) How does He come to them? The passage makes it clear that Jesus speaks of the coming of the Holy Spirit. He says it is necessary that He go so that the Spirit could come (Jn. 16:7). The Holy Spirit is the one who will bring the things of Christ to believers; to have the Spirit is to have Christ.

The Spirit brings the reality of the person and benefits of Christ to believers. When we eat the Lord’s Supper, those benefits of our Lord are brought home to us by the Spirit. A few illustrations may be of help here.

It is like a handshake and a hug

The Lord’s Supper is like a handshake and a hug. Of course, the Lord’s Supper is something more than a handshake. Yet, a handshake reveals one important truth to help us understand the Lord’s Supper. When we shake hands with a dear friend whom we have not seen for a long time, we are reacquainting ourselves with him. We are also fellowshipping with him at the same time. The relationship we’ve had is both re-established as well as acted out as we hug the friend. That is, we are actually experiencing the relationship as well as re-establishing it. The handshake and hug represents the relationship. The handshake and hug are also the expressions of the reality of the relationship — the friends are experiencing the relationship all over again.

So, the Lord’s Supper helps us to experience the relationship we have with Christ. The Supper not only represents our fellowship with Christ, it also ignites or conveys it as well. The Supper does not only point to the fellowship but we actually fellowship with Him in the Supper.

We get Him better in the Lord’s Supper

We have already said that we get no more in the Supper than what we get in God’s Word. But that is not to devalue the Supper. In the Supper, we get the same Christ we get in the Word but we get Him better. That is, the Word and the Supper end up enabling us to receive the same Christ better because this duty of celebrating the Supper has been appointed by God for that purpose. Let me explain.

We can drink water out of glass. It is quite simple. We can also drink water with a straw and this helps us bring it in faster. The Lord’s Supper is something like a straw in this example. There is still another example that may help.

Farmers used to get milk directly from a cow. It was always available to them and to us but only from a cow. But now, we can also get milk at the grocery store. It is packaged, sterilized and ready to drink. We can get milk either directly from a cow or from the grocery store. Of the two, which is easier? The one, you have to work at it to get the milk and it requires several steps to get it. At the grocery store, the milk is packaged and ready to receive. The Lord’s Supper is like the milk in the container — ready to be received. These are only analogies and like most analogies, they have their limitations.

Union and Communion with Christ

When we partake of the Lord’s Supper, we fellowship with Christ. We participate or fellowship with his body and blood (1 Cor. 10:16). The two elements represent Christ and His work. We fellowship with Him and what He has done for us (His person and work).

An analogy, taken from John 15 is helpful here. We are branches abiding in Christ. As we abide in Him, like all branches on the plant, we derive nutrients, sustenance, life, etc. from that connection. Like that, as we partake of the Lord’s Supper, the reality of our relationship to Him becomes more focused. We are drawing from Him by faith all that we need.

Believers are united to Christ by faith and the Lord’s Supper heightens that reality. It does not create it but highlights it. We fellowship with his body and blood. The body and blood both represent Him as well as His sacrificial work on the cross. So when we partake of the Lord’s Supper, we are communing or fellowshipping with Jesus.

Communion: His Benefits

Let me distinguish between Christ and His benefits though the two should not be separated. Our Confession teaches that “we receive, and feed upon [spiritually], Christ crucified, and all benefits of his death.” The benefits of his death are the blessings that He earned for us (forgiveness of sin, propitiation, access to the Father, etc.).

As we noted, Paul says in 1 Cor. 10:16 we are participants of Christ’s body and blood. As we are united to Christ Himself, we derive from Him all that He has accomplished for us by His death. The Lord’s Supper points to the death because it was at the cross his body and blood was offered up to make atonement for us. In the Supper, we receive “the benefits of his death.” The Supper points to what He did — “we proclaim the Lord’s death until he comes ” (1Cor. 11:26).

Communion: Our Strengthening and Encouragement

Anytime believers focus on and exercise faith in Christ, they are strengthened and encouraged. The Lord’s Supper is like a floodlight to Christ and His finished work on the cross. It helps us to zero in on what He has done! As that is done, as faith is exercised, each simple child of God is strengthened in the Lord and encouraged to live and die for Him.

That means the Lord’s Supper should be a source of great joy to us. When we are forced to look at our failures and disobedience at the Supper, we must not stay there. He says that we are to do this in remembrance of Him and not in memory of ourselves. When we do that, being honest, humble, and full of repentance and faith, we are encouraged because the Supper serves as a visible sermon to us — Christ died for me though I’ve act treacherously against Him. I am strengthened by the fact that all my sins have been forgiven and encouraged because He accepts me on account of what He has done.

Communion: Our Obligation

The Larger Catechism (#168) talks about how the Supper renews our “thankfulness, and engagement to God.” As we reflect on what Christ has done, as we by faith look to Him, and as we by faith eat and drink, we are grateful (eucharist) for what He done and are stimulated to follow hard after God.

Certain songs, smells, incidents trigger our memories and experiences. The smell of certain foods causes us to salivate while some songs excite us. The Lord’s Supper, by the power of the Spirit — even as we look to Christ by faith — stimulates our hearts to be thankful and to want to be closer to our Savior and to obey Him. The elements don’t do that but the Spirit takes all that the elements represent and triggers and engenders a thankful heart and a yearning desire to want and obey our Redeemer.

Communion: Love to my Christian Brothers and Sisters

The Lord’s Supper also testifies and renews our “mutual love and fellowship each with other, as members of the same mystical body.” Any anger, bitterness, etc. we might have had before the Supper, we are required to set aside and repent of our sins. The Supper reminds us that all of us are united to the same Savior and that we are untied to one another. As we by faith reflect on these things, the Spirit enables us to love each other that much more.

Again, let us illustrate this. Some married couples remember songs on the radio or certain events or meals with fondness. It “brings back memories” they might say. It can also engender greater love for their spouse at that moment. The Supper does that to believers — the Spirit engenders love for one another — not wrath. This is one of the ways we can know if we have profited from the Lord’s Supper.

Questions

1. What is the Lord’s Supper like a handshake or a hug?

2. Explain how the other two illustrations (straw and milk) show that we get Christ better in the Supper?

3. How does John 15 help us to understand the Lord’s Supper?

4. Explain how the Supper can be used by the Spirit to “renew” thankfulness and engagement to God”?

5. What is one of the ways we can know we have profited from the Supper?

Concerning Wild Parties, a Tavern, a Tornado, and Prayer

This short paragraph from a book I just started reading recently contains a wonderful little anecdote about prayer. The paragraph is taken from Joel Beeke’s new book entitled, Taking Hold of God: Reformed and Puritan Perspectives on Prayer:

“A man once set up a tavern next door to a church. The wild parties, late-night hours, sinful indulgence, and morning refuse from the bar so distressed the church that people prayed God would intervene. He did. A tornado took out the tavern and left the church untouched. The tavern owner took the church to court, claiming his loss was due to the congregation’s prayers. Church members claimed innocence, saying that they had no responsibility in the tavern’s destruction. The judge marveled that an unbeliever seemed to believe in the power of prayer more than the church folk did!” (p. 238)

This little book contains twelve chapters. I read the last one first since it is a compilation of various authors on prayer. The authors deal with Calvin, Knox, Perkins, Burgess, Bunyan, Matthew Henry, Thomas Boston, and Jonathan Edwards on prayer along with a few other chapters related to prayer. The last chapter is written by Beeke entitled, “Prayerful Praying Today.” Hopefully (DV), I will be able to put up a book review sometime in the future.

The Larger Catechism #64-65

The Larger Catechism

Questions 64-65

 

64.       Q. What is the invisible church?

A. The invisible church is the whole number of the elect, that have been, are, or shall be gathered into one under Christ the head. [268]

65.       Q. What special benefits do the members of the invisible church enjoy by Christ?

A. The members of the invisible church by Christ enjoy union and communion with him in grace and glory. [269]

Scriptural Defense and Commentary

[268] Ephesians 1:10. That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. Ephesians 1:22-23. And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all. John 10:16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 11:52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. [269] John 17:21. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. Ephesians 2:5-6. Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. John 17:24. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

The Invisible Church

Having spent some time on the nature and benefits of the visible church, we now will consider the definition and benefits of being part of the invisible church. We have already noted how the Bible tends use the word “church” in broad and narrow ways. Local churches are mentioned (church in Laodicea) and the divines have defined those uses as denoting the “visible” church. It also uses the term in a broader sense, to represent all the true people of God — “Christ loved the church and gave himself up for her” (Eph. 5:25). The church is His body (Eph. 1:22) and this specific body is the one for whom He died.

As noted in question 61 (“Are all they saved who hear the gospel, and live in the church?”), only the “true members of the church invisible” are saved. Therefore, it is incumbent upon us all to see to it that we are truly members of the church invisible. Once again, we must state emphatically that true members of the invisible church are ordinarily members of the visible church though true members of the visible church are not always members of the invisible church.

Johannes Vos says that the church is invisible because “we cannot see exactly who — or how many there are who — are members of it. Only God knows the full number, and their exact identity.” (142) Ultimately, only God knows and His judgment is the only thing that counts. Each member of the visible church should earnestly make their calling and election sure (cf. 2Pet. 1:10).

There are some who are uncomfortable with this distinction and believe it has created problems in the modern church. D. Wilson, said, “How many times have we heard someone claim his membership in the invisible church as his grounds for disparaging the church he ought to be joining?”[1] This happens but not as much as Wilson lets on. People have always abused orthodox doctrines for perverse ends and some have abused the visible/invisible distinction to justify bad behavior. We ought not to throw out the proverbial baby with the bathwater.

Wilson said in another place the following, “Modern evangelical Protestants have tended to say that the invisible Church is the real one, which is why we tend to have such a low view of the churches we can actually see.” [2] Most evangelicals do not even know anything about the visible/invisible church. They tend to repudiate any doctrine of the church or are simply clueless about the existence of any ecclesiology— the problem is not in the distinction within ecclesiology but rather the absence of any ecclesiology. At best, the distinction is a convenient excuse and not the cause for the low view of the church. I’m convinced that this error is due in part to the neglect of faithful teaching on this matter.

Wilson and his ilk offer an odd way of correcting this perceived problem. To highlight the importance of the visible church, they end up collapsing the invisible into the visible. He says we need to simply believe that the baptized person is objectively in the covenant and that is good enough, stay in the visible covenant and you have your assurance.[3] The person finds his assurance in his baptism. He thinks we ought not to consider the marks in our own lives or even to see if we are elect.[4]

The solution is worse than the perceived problem. The net effect is that they end up denying what is taught in question #61 — a doctrine so scriptural and evidential.[5] One does not focus on the fact he is baptized and is a member in good standing but if one has faith or does not have it. He threw out the invisible church and now the visible church is the sole focus that he says is his way of “recovering the objectivity of the covenant.”

The Elect: Have Been, Are, or Shall Be

The High Priest prophesied that Christ’s death would gather people together — “He might also gather together into one the children of God who are scattered abroad.” (Jn. 11:52) Jesus prayed for “those who will believe in me through their [the disciples’] word” (Jn. 17:20). He has other sheep (Jn. 10:16) that have to be brought into His fold. It was always assumed that people present during Jesus’ death as well as those after His death and resurrection would become His. They are the elect whom the Father gave to the Son (Jn. 17:2). They are the true members of the church invisible.

The invisible church includes those who have already died (remember Moses and Elijah appearing with Jesus in the Mount of transfiguration), those who truly believe right now and those who will believe sometime in the near and distant future.

Who they are will become apparent as the gospel is preached. The Lord will draw them in through the preaching of the gospel. Our responsibility is to preach and pray and God will bring the sheep into the fold. It is a fixed number (cf. Rev. 7) but that number is known only unto God. This is the way He has always worked.

The Priority of Election in the Bible[6]

If what we have stated so far is theologically accurate, then can this also be proved biblically? In the end, this is more important. We believe that the Bible itself prioritizes election in the visible church. The early theologians rightly perceived what the Bible so clearly teaches.

Most divines recognize that the church in its more visible and institutional form began with Abraham.[7] That is not to say that God did not have a people for Himself until Abraham, but instead, a more formal covenantal and visible family was set apart with Abraham. Stuart Robinson called it “an ecclesiological covenant.” In other words, a particular family was set apart from the rest of the families, whereas previous covenants did not separate so visibly from the rest. Furthermore, the covenant made with Abraham became an organizing theme for all subsequent covenants, even the New Covenant.[8] Even if such an analysis may not be conceded by all, it cannot be denied that the Abrahamic covenant dominates the Old Testament as well as the New Testament. Many references to Abraham and the covenant God made with him fill the Bible (both in the Old and New Testament).[9] It is the pattern which Paul follows in Romans 4 and Galatians 3 & 4. We are told in Gal. 3:8 that the Gospel we are taught was previously preached to Abraham. In Rom. 4:11, Paul says that Abraham was a “father of all who believe.” So the Abrahamic covenant is very important in understanding God’s way of dealing with His people.

What covenantal feature do we learn from Abraham and subsequent patriarchs? Geerhardus Vos emphatically states, “The first outstanding principle of divine procedure with the patriarchs is the principle of election. Hitherto the race as a whole had been dealt with.”[10] Though that is not the only element that was significant in the Abrahamic covenant, it is nonetheless a significant feature.

From this election the visible church grew and expanded through Abraham’s seed. Yet the entire subsequent generations were not co-extensive with God’s election. In this particular visible church God reveals that He continues to elect; in other words, God chooses some within His visible covenant community.  God told Isaac that the older would serve the younger. Paul, commenting on the story, cites Mal. 1:2, 3, “Jacob I loved, but Esau I hated” (Rom. 9:11-13).  That principle never abated. As the visible church apostatized under Ahab’s rule, God still preserved a people for himself, “a remnant chosen by grace” (Rom 11:5; cf. 1Kings 19:18). From Abraham’s call to the election within that line of the covenant, we continue to see the priority of election in God’s dealing with the visible church.

Paul summarizes this remnant theme by unequivocally stating, “For they are not all Israel who are of Israel nor are they all children because they are the seed of Abraham” (Rom. 9:6-7). What makes the difference? Paul states that it is “God’s purpose of election” (Rom. 9:11).

Calvinists understand and appreciate the theme of election in the Bible. But we tend to recognize it only in terms of our soteriology (our doctrine of salvation). We must also see it ecclesiologically, in terms of how God deals with His visible church. We must not rip the truth from its context. God adds to the visible church but even within the visible church, there is a remnant according to God’s election.

The church is called “the body of Christ” (Rom. 7:14; 1Cor. 12:27), “the church of God” (Acts 20:28; 1Cor. 1:2; Gal. 1:13), “the church of the living God” (1Tim. 3:15), “household of God” (Eph. 2:19; 1Tim. 3:15; 1Pet. 4:17), “people of God” (Heb. 4:9), whom Christ has purchased with His blood. At the same time, we read that some members of the church went out from the church because they were not really of the church (1Jn. 2:19). One Reformation divine succinctly observed that we need to distinguish between two things, “to be in the church, and to be of the churche.”[11] Or more clearly, “All who are in the church are not therefore of the church.”[12] Paul warns against those who will rise up from among the Ephesian church to twist the gospel in order to draw away the disciples (Acts 20:30). Jude speaks of wicked men who have “crept in unnoticed” (Jude 4) while Peter writes about the false prophets who rose up among them (2Pet. 2:1). In Amos 9:10, God speaks of “all the sinners of my people” (כֹּ֖ל חַטָּאֵ֣י עַמִּ֑י; LXX, πάντες ἁμαρτωλοὶ λαοῦ μου) and in Revelation our Lord rebukes the church in Pergamum because they had “some there who hold the teaching of Balaam” (Rev. 2:14-15). So in both Testaments, the church was a mixed church; not everyone in the visible church is considered God’s elect. God’s covenant people in the New Covenant were never co-extensive with the elect or, to put it another way, the invisible church is not co-extensive with the visible church.[13]

Union and Communion

Lastly, the LC also states that believers derive benefits from this membership. If you look at the verses cited, they teach us the simple truth of Eph. 1:3. Believers are blessed with everything in the heavenly places in Christ Jesus — all the benefits spoken of are “in Him,” that is, in union with Him. Believers are truly united to Him (union) and as a result they really fellowship with Him (communion). The latter cannot happen without the former.

The catechism states, “The members of the invisible church by Christ enjoy union and communion with him in grace and glory.” We enjoy these benefits come to us through our union with Him. The phrase “grace and glory” is in one sense a reference to the benefits we derive here on earth (all the graces in our union with Him) and the benefits we derive when the end comes  or when we are glorified with Him (glory) – yet, communion in glory is not exclusively at the end, see LC 82-83. All those benefits are spelled out in the subsequent questions.


[1] D. Wilson, “The Church: Visible or Invisible,” in The Federal Vision, ed. S. Wilkins and D. Garner (Monroe, Louisiana: Athanasius Press, 2004), 266.

[2] Proponents of the “Federal Vision” have so suggested. For example, D. Wilson, “Reformed” Is Not Enough (Moscow, Idaho: Canon Press, 2002), 70.

[3] Cf. “Reformed” Is Not Enough, 106.

[4] “Reformed” Is Not Enough, 130.

[5] He believes the Confession needs to be improved in this area,  “Reformed” Is Not Enough, 74. His solution opens the way to Rome.

[6] Taken from my essay “Covenant Community” with a few changes.

[7] This can be seen in S. Robinson, Discourses of Redemption (Richmond: Presbyterian Committee of Publication, 1866), 75ff.; T. Peck, Notes on Ecclesiology, 28ff.; E. Morris, Ecclesiology: A Treatise on the Church and Kingdom of God on Earth (Philadelphia: The Westminster Press, 1898), 20ff.; J. Mason, Essays on the Church, 28ff.; D. Bannerman, The Scripture Doctrine of the Church (rpt., Grand Rapids: Eerdmans, 1955), 3-43; P. Fairbairn, The Typology of Scripture (rpt., Grand Rapids: Zondervan, nd), 1:287-296.

[8] Robinson, The Church of God, 50-52.

[9] Stuart Robinson says that there are around one hundred references to the Abrahamic covenant compared to some eight to ten references to the covenants made with Adam and Noah, see his Discourses of Redemption, 76.

[10] G. Vos, Biblical Theology (Grand Rapids: Eerdmans, 1959), 89.

[11] Wolfgang Musculus, Common Places of Christian Religion, translated by Iohn Man (London: Imprinted by Henry Bynneman, 1578), 613 (emphasis added).

[12] W. à Brakel, The Christian’s Reasonable Service, translated by B. Elshout (Ligonier, PA: Soli Deo Gloria Publications, 1992-95), 2:13.

[13] The Roman Catholic NT scholar Rudolph Schnackenburg aptly summarizes this point in The Church in the New Testament, 156: “Even the New Testament people of God as it is assembled in the Church, and continues to assemble, is not yet identical with the community of the elect which enters into the perfect kingdom of God….” Not everything Schnackenburg says is safe but he can be quite perceptive and helpful.

All Things for Good: An Explanation and Defense of Thomas Watson’s Book

This small book of 127 pages is packed full of good spiritual insights. The nine chapters bring out the meaning and usefulness of Romans 8:28, “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” In typical Puritan fashion, Thomas Watson divides the verse into its separate clauses. This allows him to explain the meaning and implications of each nugget of truth found in the verse.

I wanted to “explain” what the book is about and defend the general thrust of his argument. The reader can easily forget where Watson is going as he slowly works through the book. Why does he spend so much time explaining what it means to love God (ch. 4-6)? In reading the title of the book, the reader may naturally assume that the book is about how everything works for the good of believers. Watson explains what that means and how that actually happens. But what do loving God and the meaning of effectual calling have to do with this book? If we don’t keep the “big picture” before us, we’ll blunt the force of the whole argument.

I was forced to reckon with this difficulty when I could not really remember why he was dealing with loving God. I relished what I had read in the beginning but could not help myself wondering if Watson had in fact wandered from his point. After spending some time trying to unravel this “mystery,” I came to realize that I (and not he) had in fact wandered from the big picture.

We went to this book to help us understand how even the difficult things in our lives work for our good. He does that admirably. The first three chapters are the most engaging and beneficial on account of its immediate connection to our present struggles. Many of us have profited immensely from these first three chapters (pp. 9-65). But curiously, he deals with the love to God in chapters 4-6 (pp. 66-103). Why? There are two reasons for it. First and foremost is the text itself. All things work together for good to them that love God! Many people have a gut level feeling that everything will work out for good — there is no rational and theological reason for such a conviction. God never promised this to everyone without exception. God promised this to those who love Him. It is for that reason Watson spends so much time on the theme of “love to God.” If all that he had said is true about how everything works for our good, then we must first be lovers of God. The second reason this is so helpful is because of the overall objective of book. Too often we can be preoccupied with out particular plight and struggles. Our fixation on our difficulties can often draw our eyes away from God. It is good for the soul to ponder God’s love to us and our response to that love. If we do not love God, then can the things we love help and save us? Can those things or persons make all things to work for good in our lives? No. This duty of loving God is not a legalistic law — it is to our benefit that we love God. “Love to God is the best self-love. It is self-love to get the soul saved; by loving God, we forward our own salvation.” (91) Again, to turn our eyes away from self-pity and towards our relationship to God can only help us.

The Content of the Book

As I already mentioned, the first three chapters (almost half of the book) explain how all things works for good. The introduction exposits the verse while the next three chapters enlarge the truth. The first chapter explains how the “best things work for good to the godly.” God’s attributes, promises, mercies, along with the Spirit’s graces, God’s angels, communion with saints, Christ’s intercession, and the prayers of the saints all work for good. Good things will do good to believers. Watson explains how these eight things are marvelously used by God to work for our good. Most of these listed are easy to understand since we can quickly see how they work for our good. Just to give one example, when dealing with the “promises of God work for good to the godly,” he offers an example of the Lord being merciful. He says, “God is more willing to pardon than to punish. Mercy does more multiply in Him than sin in us.” (15) If we are in great trouble, there is the truth of Ps. 91:15, “I will be with him in trouble.” “God does not bring His people into troubles, and leave them there. He will stand by them; He will hold their heads and heart when they are fainting.” (16) But how do God’s promises work for our good? “They are food for faith; and that which strengthens faith works for good. The promises are the milk of faith; faith sucks nourishment from them, as the child from the breast.” (17)

The seventh example of the best things that work for good is Christ’s intercession. “Christ is not content till the saints are in His arms… when Satan is tempting, Christ is praying!” Then he uses the oft quote passage from Ambrose.

Christ’s prayer takes away the sins of our prayers. As a child, says Ambrose, that is willing to present his father with a posy [a small bunch of flowers], goes into the garden, and there gathers some flowers and some weeds together, but coming to his mother, she picks out the weeds and binds the flowers, and so it is presented to the father: thus when we have put up our prayers, Christ comes, and picks away the weeds, the sin of our prayer, and presents nothing but flowers to His Father, which are a sweet-smelling savour. (23)

The second chapter takes on the more difficult issue. What about the bad things that happen to us? Do they ALL work for good? His answer (as the theme verse indicates) is an emphatic YES! “Do not mistake me; I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good.” (25) This is an important point. Christians do not minimize the evil of some things but God is not constrained by them — He overrules them in the life of believers for their good. The evils of affliction, temptation, desertion, and of sin all work for good to the godly. We have all been instructed on how afflictions work for our good. I’ll quote just a few choice sentences.

—“As the hard frosts in winter bring on the flowers in the spring, and as the night ushers in the morning-star, so the evils of affliction produce much good to those that love God.” (27)
—“A sick-bed often teaches more than a sermon.” (27)
—“When you dig away the earth from the root of a tree, it is to loosen the tree from the earth; so God digs away our earthly comforts to loosen our hearts from the earth.” (29)

The fourth one deals with the sins of other people and our own particular sins.

The sense of their own sinfulness will be overruled for the good of the godly. Thus our own sins shall work for good. This must be understood warily, when I say the sins of the godly work for good — not that there is the least good in sin. Sin is like poison, which corrupts the blood, infects the heart, and, without a sovereign antidote, brings death. Such is the venomous nature of sin, it is deadly and damning. Sin is worse than hell, but yet God, by His mighty overruling power, makes sin in the issue turn to the good of His people.…The feeling of sinfulness in the saints works for good several ways. (48)

He gives three general points. One, sin makes us weary of this life; he longs for the day of release. Two, his sense of corruption makes the poor saint prize Christ more. “He that feels his sin, as a sick man feels his sickness, how welcome is Christ the physician to him!” (49) Three, it makes him apply himself to “six especial duties.” It makes him search himself. “It is good to know our sins, that we may not flatter ourselves, or take our condition to be better than it is. It is good to find out our sins, lest they find us out.” (49) It makes the believer abase himself — “Better is that sin which humbles me, than that duty which makes me proud.” (50) He lists four more (50-51). Lest we seek to misunderstand this, Watson also warns us at the end.

But let none ABUSE this doctrine. I do not say that sin works for good to an impenitent person. No, it works for his damnation, but it works for good to them that love God; and for you that are godly, I know you will NOT draw a wrong conclusion from this, either to make light of sin, or to make bold with sin. If you should do so, God will make it cost you dear… If any of God’s people should be tampering with sin, because God can turn it to good, though the Lord does not damn them, He may send them to hell in this life. He may put them into such bitter agonies and soul-convulsions, as may fill them full of horror, and make them draw night to despair. Let this be a flaming sword to keep them from coming near the forbidden tree. …Again, I say, THINK NOT LIGHTLY OF SIN. (51)

The third chapter answers the question “why all things work for good.” “The grand reason why all things work for good, is the near and dear interest which God has in His people.” (52) God entered into a covenant with us through Christ. Because we are His people and He our God, He will make it work for good. “If God does not give you that which you like, He will give you that which you need.” (52) He is a physician to us and knows what is best for us and “knows what will work most effectually.” “Some are of a more sweet disposition, and are drawn by mercy. Others are more rugged and knotty pieces; these God deals with in a more forcible way… God does not deal alike with all; He has trials for the strong and cordials [pleasant tasting medicine] for the weak.” (52) He is our Father and as a husband to us. Therefore, we can be sure that our God will cause everything to work for good. “Things do not work of themselves, but God sets them working for good. God is the great Disposer of all events and issues.…Things in the world are not governed by second causes, by the counsels of men, by the stars and planets, but by divine providence.” (55-6) Watson exhorts the reader to adore God’s providence.
“What a blessed condition is a true believer in! When he dies, he goes to God; and while he lives, everything shall do him good.… A believer’s dying day is his ascension day of glory.” (56-7)

Conversely, “to them that are evil, good things work for hurt.” (58) “The common mercies wicked men have, are not lodestones [magnets] to draw them nearer to God, but millstones to sink them deeper in hell (1 Tim. 6.9).” (58) Remember, God is not their God and He is not in a covenant with them.

God’s wonderful wisdom is displayed in the way He can take the “worse things imaginable” and turn them to be good for the godly. “When a creature goes further from us, it is that Christ may come nearer to us.” (60) Things and persons may often be taken away from us so that Christ may become dearer and nearer to us. He can take the fury of the wicked and convert it for good. “Either the wicked shall not do the hurt that they intend, or they shall do the good which they do not intend.” (60)

As a result, we ought not to be discontent on account of “outward trials and emergencies.” “There is no sins God’s people are more subject to than unbelief and impatience.… Discontent is an ungrateful sin, because we have more mercies than afflictions; and it is an irrational sin, because afflictions work for good. Discontent is a sin which puts us upon sin. ‘Fret not thyself to do evil’ (Psalm 37.8).” (61) Therefore, “If God seek our good, let us seek His glory. If He make all things tend to our edification, let us make all things tend to His exaltation.” (65)

The next three chapters, as already mentioned, develop the duty of loving God. “Despisers and haters of God have no lot or part in this privilege. It is children’s bread, it belongs only to them that love God.” (66) For that reason, he explains what that love to God means. He wants our entire love! “God will not be an inmate to have only one room in the heart, and all the other rooms let out to sin. It must be an entire love.” (68)

“There is nothing on earth that I desire beside thee” (Ps. 73:25) He must be our sole and entire love. We must love him more than those dear to us, more than our estate. For that reason, he has “tests” to see if we love God in chapter five. First thing he asks is where does our mind go to when alone? “A sinner crowds God out of his thoughts. He never thinks of God, unless with horror, as the prisoner thinks of the judge.” (74) But those who love God are delighted in knowing God and naturally tend to think longingly upon Him. He also wants to have fellowship with him. The believer will desire to be with Him, to fellowship with Him as lovers always wish to be together. “Sinners shun acquaintance with God, they count His presence a burden…” (75).

Several other tests are given. One of them is to love what God loves and that includes His laws. But many “pretend to love Christ as a Savior, but hate Him as a King.” (81) Another one is that the saint will have “good thoughts of God.” (83) Why he lists this in this book becomes evident when he notes how a believer responds to very severe and painful circumstances. What kind of thoughts does he or she have of God? The believer should say, “This severe dispensation is either to mortify some corruption, or to exercise some grace. How good is God, that will not let me alone in my sins, but smites my body to save my soul!” (83) Remember, “It is Satan that makes us have good thoughts of ourselves, and hard thoughts of God.” (83)

Chapter six is an exhortation to love God. He says “to love God is a better sign of sincerity than to fear Him.” (91) Many do fear God but only the Spirit can enable a person to truly love God. The last three chapters are about effectual calling (following the theme verse) and about God’s purpose (a chapter of a few pages). It is a mini treatise on effectual calling.

So, only those who love God and are genuinely called by God will have everything work for good. That is why he spends so much careful time on these topics. We might have wanted Watson to present more examples of how everything works for good but that would be improper when the truth of that statement also includes the qualifications of loving God and of being effectually called.

Afflictions reveal our character, our spiritual nature. Those who love God and are called by Him through the preaching of the gospel (as they responded to His Word) may be assured that everything will work for good. Men may mean it for evil but God will always turn it for good. He is absolutely sovereign and is also our good heavenly father.

This little book will be beneficial to those who are struggling. The reader should keep in mind the big picture. It is not enough to believe that everything will work for good; we must love God who effectually called us according to His purpose. “God did not choose us because we were worthy, but by choosing us He makes us worthy.” (124) The benefit of this book will take time — our experiences will begin to prove the truth of Rom. 8:28 and as we set aside time to reflect, we will take heart because our gracious heavenly father is orchestrating everything to work for good.

Chapter 5, What happens during the Lord’s Supper? (1)

A way of fellowshipping with Christ

Something happens during the Lord’s Supper. It is more than mere thinking. Many believe we are called to merely think about what happened in the past. They think this is the only thing that happens. There is something more than reflecting on the past. Something actually happens at the Lord’s Supper.

In the previous chapter, we mentioned that the Lord’s Supper is a way of fellowshipping with Christ. That is what happens when we partake of the Lord’s Supper. It is much more than a memory recall. Sometimes we might recall an event we experience with our friend. It might put a smile on our face or force us to feel the pain of a bad experience. This recollection may be meaningful but it is not the same as the Lord’s Supper.

Paul says in 1 Cor. 10 that we participate or fellowship with Christ when we partake of the Lord’s Supper. We will unpack what this fellowship means and how it comes about. So the Lord’s Supper is not an empty sign that merely points to the event in the past. It is the appointed means of fellowshipping with Christ.

Without God’s Word, it is useless

John Calvin said, “For whatever benefit may come to us from the Supper requires the Word.” (Institutes, 4.17.39) The breaking of the bread and the drinking of the wine do not explain themselves. God’s Word determines both the meaning and benefit of the Lord’s Supper.

God’s Word teaches us what it is about. Jesus commanded that we do this and also explained what the activity is supposed to represent. So if there is no Word of God, then the bread and wine are simply another meal, mere food for the belly. Without the Words of Institution (that is, Christ’s word by which the sacrament is established), the actions and the ceremony would be mindless or useless exercises.

God’s Word also conveys what the Supper represents. That is, it is by means of God’s Word, the Spirit gives us what we need in the Supper. The elements of the Supper (bread and wine) do not by themselves give anything but what is promised in God’s Word is conveyed to us. Calvin also said that in the Lord’s Supper you get no more than what you get in the Word: “Hence, any man is deceived who thinks anything more is conferred upon him through the sacraments than what is offered by God’s Word and received by him in true faith.” (Institutes, 4.14.14).

There is one Christ and you do not get a different Christ in the Lord’s Supper. That is, the Christ we get in the Word is also same Christ we receive in the Supper. Without the Word, we receive nothing from the Supper. It is the Christ of the Word who comes to us through the Lord’s Supper; without the Word, the Supper gives nothing.

An illustration may be helpful here. Let us pretend that your father has been out of the country for a long time on account of his work. You received a letter from your father who promised you that he would take you Disney World when he returns. You cling to the letter and can’t wait until he gets home. You keep his letter close to you and read it over and over again. Now, is the plain sheet of paper itself important? No! Does the paper by itself promise you anything? No! What makes the paper important to this young girl? The written words of promise on the paper are important. Without the written words on the paper, the paper is useless. So, the bread and wine are useless and is invested with no significance except so much as the Word of God is present.

Without faith, it is a dangerous ceremony

Another important thing to consider is also one’s faith. One must believe in Christ and believe what He promises in His Word. The Lord’s Supper is not like medicine. You can take a pill and never think about it. The pill will work in you whether you consider it or not. The Lord’s Supper is not like that. One must be a believer and must believe in Christ’s Word in order to benefit from the Supper.

If faith is not present, then the Lord’s Supper is a mindless religious ceremony. It is no different than a young person listening to a sermon whose mind wanders off thinking about video games. The person did not benefit from the preached word. The Lord’s Supper is for believers only and they must look to Christ by faith as they partake of the bread and wine.

How can we fellowship with Christ when He is in heaven?

Many good men have wrestled with this simple question. How can we have fellowship with Christ when He is in heaven? Some believe that Christ comes down into the bread and wine. Others believe He comes down to become bread and wine. Others think that we are taken up into heaven to eat of Christ’s flesh. Each one of these positions attempted to answer the nature of eating the flesh. Nothing like this is mentioned in the Bible.

In 1 Cor. 10, we are told that when we eat, we fellowship with Christ (more on this in the next section). How can this be? In the New Testament, we learn that all that have of Christ comes to us through the Spirit of God. He (the Spirit) will take of Christ and declare it to us (Jn. 16:14-15). When you have the Spirit, you have Christ (cf. 2Cor. 3:17). We receive Christ and have fellowship with Him through the Spirit.

You don’t eat flesh

The passage already cited many times actually says that we participate in the blood of Christ and the body of Christ (1Cor. 10:16, 17). So doesn’t that mean that we get something different in the Lord’s Supper? Are we not in somehow and in someway eating or participating in Jesus’ literal blood and body?

The word “participate” in 1 Cor. 10 is not left undefined. As the context must always determine the meaning of a word, so the same rule applies here. Look at 1 Cor. 10:16, 17, the word “participate” is the same kind of word used in v. 18 “participants in the altar” as well as v. 20, “participants with demons.” That is to say, when the Corinthians were eating food sacrificed to demons, they ended up participating or identifying with demons. The idea of “partaking” is used in the same way for demons as well as for the Lord: “You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.” (10:21) It is clear that the meaning of partaking simply means identifying with, giving allegiance to, uniting with, etc. either the Lord or demons. When a person either ate at a pagan ceremony or at the Lord’s table, he was identifying with and participating in everything related to table.

The point was not eating the literal flesh (here on earth or in heaven). The individual was united to the particular person (Lord or Satan) associated with the table, in this case, either to the Lord or demons. So when Paul said that we are participating in Christ’s blood and body, he was simply using a metaphor for Christ’s atoning work on the cross. We participate in what Christ has done for us on the cross as represented by the elements. The body given for us; the blood shed for us — they represent what He did for us. So, in the Supper we participate in Christ’s atoning work! That is what every sinner needs; at the supper, we get the same Christ we initially received when we became Christians. We need the same Christ in order to continue to grow in Him.

You receive Christ

What does Christ give to us at the Supper if not His flesh and blood in the literal sense? We receive Christ himself. Christ is most desirable to needy sinners when He is represented as dying, making atonement for sin, making peace for sinners, as bearing our sins, satisfying the wrath of God and the curse of the law, to draw out our hearts unto faith and love.

In the Supper we receive this Christ as represented in the elements of the bread and the wine. He is received by faith and not by the mouth. Christ and His gracious benefits (to which His blood and body point) are consumed by faith to our spiritual nourishment. That is why Paul changes the language from “blood of Christ” and “body of Christ” (v. 16) to “cup of the Lord” and “table of the Lord” (v. 21) because his concern is not so much over the actual blood and body but over our fellowship with Him! His cup and the table are specific references to the table fellowship we have with Him as opposed to some mysterious intake of his blood and body.

This is what we need more than anything else. We need to receive Christ and the Supper enables us to have fellowship with Him —more specifically, we receive all that had been accomplished by his death!

Conclusion

There is one thing you should seriously consider. Do you want more of Christ? He is offered to us in the Supper. That should be your great concern in the Supper.

Questions

1. What does it mean that the Lord’s Supper is more than recollection?

2. What does the Word of God have to do with the Supper? Explain the illustration about the letter from the father.

3. Explain how the Lord’s Supper is not like taking a pill.

4. Do believers receive real flesh and blood at the Supper? If not, explain.

5. Explain how the word “partake” should be interpreted in the 1 Cor. 10.

Chapter 4, What is the Lord’s Supper?

We have spent some time explaining what the Lord’s Supper is not. It is now time to show what it is. It is always good to know why we believe what we do as well as why we don’t believe certain things. Sometimes we can best understand certain biblical truths when we see them compared to other things. What then is the Lord’s Supper?

A Sacrament

A sacrament is something Christ commanded the church to do. It is not up to us to decide or create. He commanded His disciples to do this in remembrance of Him. In addition, the early Christians celebrated the Lord’s Supper in obedience to Him. Though it was not done well, the church in Corinth observed it and fell into sin.

We have already seen that the Lord commanded us to do this. He also commanded us to baptize. We also have examples of this in the church. The sacrament of baptism is once again found in the Corinthian church (as well as in other places). Like the Lord’s Supper, baptism also became a “problem” for that church. They were quarreling among themselves about who baptized whom (1 Cor. 1:10-17).

There are only two sacraments. Some have said that we are to observe foot washing (Jn. 13:1ff.). The New Testament church never practiced it as a religious observance. Clearly the passage is teaching us to be servants (Jn. 14:14). Marriage, priesthood, etc. have also been called sacraments by some. But the New Testament does not command such things. Christ gave only two sacraments to the church and they are the Lord’s Supper and Baptism.

Theologians call the Lord’s Supper a sacrament, which means that it is something Christ commanded us to do and by which the benefits of the new covenant are represented and applied to believers (SC #92). This sacrament must be something “physical” (they used to say “sensible,” that is, it can be seen and touched by our “senses”) that represents the benefits Christ assigns to it and can convey what it represents by means of the Holy Spirit.

Something you can see and touch

Since sacraments have to be commanded by Christ, does that mean everything Christ commanded is a sacrament? No. A sacrament is also a physical thing that points to something spiritual. It is like a sign but something more than a sign. It is something you can see and touch. The Lord’s Supper points to Christ’s death, His body, blood, atonement, etc. If they don’t point, then they cannot be sacraments.

Baptism points to something beyond itself as well. Water represents our union with Christ, cleansing, benefits of being connected to Christ, etc. The Lord’s Supper represents Christ’s body and blood: “Take, eat; this is my body…Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Mt. 26:26ff.)

So sacraments point to something spiritual and beneficial. They have no power in themselves. It is like (again it is more than this) a simple sign that points you to something. For example, an “exit” sign tells you where to go so that you can get out of the building but it is neither the door nor the exit. It is only a sign pointing to the real exit.

Wouldn’t it be silly if people ran to the sign, read it, and tried to enter into the sign? That would be ridiculous. It would also be a useless sign if it cannot be read. If you cannot understand the sign, then it will not help you. For that reason, our Lord gives us the sign and tells us what it represents.

A Means of Grace

The “special” thing about sacraments is that they are a means of grace. We said it is like a sign but it is also something much more. It can convey what it represents. This means the Lord’s Supper can give the benefits of Christ to each believer who looks in faith to Him.

For example, a car is a means of taking us to the place we wish to go. We often say that a car is a “means of transportation.” It can actually take us to our desired place. The Lord’s Supper is a means of giving us grace.

The Lord’s Supper does not only point to what our Lord has done for us, it can also give us those things. You may wonder how that can be? How does eating bread and drinking wine give anything to our souls? That has been a question over which some of the greatest minds have debated. Sad to say, it should not have been that difficult to answer.

The simple answer (which we will unpack a bit more in our next lesson) is that the Lord’s Supper can affect communion with Christ. Paul teaches us that taking the cup is a means of “participating in the blood of Christ.” The bread that we break and eat is a means of “participating in the body of Christ.” (1 Cor. 10:16) The word “participating” is the word from which we also get “fellowship” or “communion.”

So, when we take the Lord’s Supper, Christ conveys to us by His Spirit His presence and we actually get to fellowship with Him at the Supper. In that way, it is a means of grace, a way of giving to us Christ’s person and benefits. It is a means of fellowshipping with Christ.

For the church

Since the Lord’s Supper is for Christians, it is only for the church. It is not for the world or for unbelievers. It is not something that is automatically given to every person that comes to the church. It is only for the church. Remember, our Lord said, “Drink of it, all of you.” (Mt. 26:27) All of whom? The answer is Jesus’ disciples. Jesus was addressing this to His disciples. He was not saying, “Drink it, it is for everybody.” He did not offer it to the Pharisees or to those who were not connected to Him.

Having said that, we also recognize that not all church members who receive the Lord’s Supper are genuine believers. As a result, unbelieving church members do not receive grace through the Supper. They in fact eat and drink to their own harm.

Represents what Christ did
As the Lord’s Supper is a sign, so it is a sign of what Christ did for us. Regarding the cup, Jesus says, “…for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.” (Mt. 16:28) He is saying that the cup with the wine represented his sacrificial death. But the elements also represent Christ Himself. The bread represents his body as the wine in the cup represents his blood.

It does not represent the strength of my faith or the goodness of my heart. Too often, as we have mentioned before, we end up focusing only on ourselves. Because the Supper represents Christ, we by faith receive Christ at the Supper. If we focus on ourselves (and only on ourselves), then we will miss Jesus at the Supper. It is like eating with our heads down oblivious to the good company at the table. People have been known to do that, and similar things can happen at the Lord’s table. The Supper is about Him and we need Him at the Supper.

Represents our relationship to each other
The Supper also represents our relationship to one another. The Corinthians failed to recognize that. They were divided and looking out for their own interests in 1 Cor. 11. Paul says, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1 Cor. 10:17)

What does that mean? There is only one body of Christ. Christ does not have two or three bodies. All of us, Paul is saying, partake of that one body. We participate with one another since we participate with Christ. When we do that, we are, in effect, joined to one another because we have the same body inside of us. That is the imagery. The great John Calvin said this: “Now, since he [i.e. Jesus] has only one body, of which he makes us all partakers, it is necessary that all of us also be made one body by such participation. The bread shown in the Sacrament represents this unity.” (Institutes, 4.17.38)

The Lord’s Supper therefore points to the significance of our relationship to one another because of our relationship to Christ. One cannot have Jesus without His people and His people without Jesus. That is why we require that a person be a member of Christ’s church. Those who truly believe in Jesus and receive Him will receive His people. If the person won’t receive and join His people, then the person does not have Christ.

Questions

1. What is a sacrament?

2. What do we mean when we say that something is a means of grace?

3. What do we receive at the Supper? Is it just bread and wine?

4. Why can’t unbelievers or non-members of a church partake of the Lord’s Supper?

5. How does the Lord’s Supper represent our relationship with one another?

Chapter 3, Do we all believe the same thing about the Lord’s Supper?

I certainly wish everyone believed the same thing about the Lord’s Supper. Some have not studied the Bible carefully while other people let tradition control their understanding of the Lord’s Supper. We want to be as clear as possible, while being humble about what we believe the Bible teaches. In the end, the Bible is what we have to accept.

This chapter is going to be very different from all the other chapters because it will focus on some of the wrong views held by various people. We do not wish to speak badly about them. But we also must understand what it is we don’t believe as well as what we do believe. Sometimes we can better understand what we believe by studying this way. This is by no means the best way of learning the Bible’s teaching, but since so many people have been confused on this topic, I thought it best to begin by mentioning some of them.

Old Debates

Jesus said, “This is my body, which is given for you. Do this in remembrance of me.” (Lk. 22:19) Some people have said, “Ah, see, Jesus said, ‘This bread IS my body.’ Therefore, somehow the bread has really become the body of Jesus.” Many professing believers believed this. Certainly this is wrong. How could the bread be Jesus’ body when he was sitting (lying) right beside of them? Did Jesus eat His own body at the Supper (we read that He ate and drank with the disciples, see Mark 14:22)? No. What Jesus means by “This is my body.” is “This represents my body.” Remember, Jesus also said, “I am the door.” (Jn. 10:9). He is not literally a door but He represents the door in the story.

So, we must not think that somehow, the bread and the wine became Christ’s body and blood. Jesus is in heaven seated at the right hand of God (Col. 3:1). His body does not leave that presence to become bread and wine. Though we will deal with this more fully later on, we must remember that we are not literally (physically) chewing on Christ’s body, nor drinking His blood.

Fear

Many godly Christians fear the Lord’s Supper. They fear what they do not know. They understand the Lord’s Supper is serious but do not understand how it could be of benefit to anyone. I have known grown ups who have almost sunk in their pews when they sit down and notice that the table has been prepared for the Lord’s Supper that Sunday morning.

Our Lord did not command us to “do this in remembrance” of Him so that we would fear. Jesus gave thanks and blessed the bread and wine (Mark 14:22-23). These elements were blessed and our Lord gave thanks for them. So, they are not to be occasions of fear but an opportunity for giving thanks. We are called to eat something that is blessed and set apart. To be serious is one thing but to be so scared that it becomes a source of great anxiety is another thing.

I used to be very much afraid of the Lord’s Supper. I thought everyone else really received something wonderful during that time and that I was simply going to be judged. My fear was unnecessary. My fear had to do with my misunderstanding. I did not know enough to gain comfort from the Lord’s Supper.

Little children have been afraid of many things that they outgrew once they understood what they were about. For example, many young boys and girls are afraid of going under water. They are scared to death. They watch other kids laughing and having fun in the pool but they simply sit on the side or wade in the shallow part because they are afraid of the water. Once they understand and experience the thrill of going under water, they quickly forget whatever fears they had. Their fears were fueled by their misunderstanding of what they thought would happen the second they went under. Believers who have lived in fear of the Lord’s Supper look forward to it now because they now understand what it is all about.

Legalism

Another great misunderstanding plaguing many Christians is one of legalism. Now, we must define what this word means before we use it in this context. Legalism teaches that our good works, behavior, acts, etc. gain and earn God’s approval and acceptance. It teaches that our relationship to God is for the most part dependent on our performance.

Now, we would never want to deny the importance and necessity of “good works.” But we must understand what place they have in a believer’s life. Good works flow from our relationship with God and we have a firm and stable relationship with Him when we humbly believe and receive Jesus Christ as our personal Savior. Our relationship has been purchased by Christ and our standing and acceptance with God is dependent solely on what Jesus has done for us on the cross. All this is received by faith in Jesus Christ.

Legalism undercuts this. In the area of the Lord’s Supper, legalism teaches that we have to be good enough to come to the Lord’s Supper. The person thinks he or she has done pretty well this week and so feels very confident in coming to the Lord’s Table. At another week or month, the person feels and believes he or she was exceptionally bad that week and feels unworthy to come to the Supper. This is one of the biggest problems in the church when it comes to the Lord’s Supper.

Underneath this view is the mistaken idea that you and I could have a clean slate or a clean enough slate to come to the Lord (on account of my behavior). We are never accepted on account of our performances. Our standing before the Lord is based upon what Jesus has done. If we try to stand on our own before God, we will fall. “You are severed from Christ you who would be justified by the law; you have fallen away from grace.” (Gal. 5:4)

For some reason, many think that at this time in their Christian walk, before coming to the Lord’s Supper, they must be exceptionally good and clean (spiritually speaking). One lady I know visited a church and was not going to take the Lord’s Supper. It was reported to me after the Supper that she decided to take the Supper when she had not taken it for quite some time. She thought she had to be exceptionally good to take it but when she was reminded at the Supper that sinners in Christ should take it because they need it, she felt encouraged to participate. This kind of thing happens all the time. We do not come to the table because we are exceptionally good but because we are exceptionally weak and need our Savior and His blessings that much more.

Superstition

For many years, the church was very superstitious about the Lord’s Supper. They thought the wine had magical powers or that the bread was so holy and special that it could never touch the ground. Some feared that a crumb would fall to the ground and that a mouse might eat it.

To this day, we find people still bowing before the bread and wine as if they were really Christ’s body. They believe in holy water, holy wine, etc. There are no such things. The bread and wine never ever change into anything. They remain as they are permanently.

There is no magic in the bread, nor is there any super power in the wine. The two elements are simply bread and wine. They are used to represent something much more, but in and of themselves, they are nothing more than bread and wine.

What this means is that after celebrating the Lord’s Supper, everyone can eat the bread and drink the wine. Strangers, friends, young children, etc. can all eat them because they are nothing more than bread and wine. They are used during the Supper in a holy way but they always remain the same.

I usually have crumbs in my Bible from the Lord’s Supper. They are usually found in 1 Cor. 11. The crumbs are dry and have been there for days. Are they holy? No. Can I eat them? Yes (if I wanted to). Can I throw them away? Yes. There is no magic in them.

Tradition and our experiences

Our experiences influence many of our thoughts and views. Tradition can play an important role in our lives as well and it can be very healthy, wholesome and beneficial. However, our experiences and tradition must not determine what we believe to be the meaning of the Lord’s Supper.

Some people have experienced certain rituals (incense, music, etc.) during the Lord’s Supper and expect to see them every time. They will say something like this: “I really enjoy it when they play such and such music during the Lord’s Supper. Why don’t we do it?” Some pastors put on their robes during this time and the people expect that each time the Lord’s Supper is served. Some want the bread pre-cut; others prefer the “common cup”; a few just want the Supper without the sermon; others expect to hear a bell toll during the words of institution, etc. Many enjoy the experience of kneeling and receiving the bread and wine. We can list many practices in the church that simply exist because they have always done them that way.

We need to be careful about all of these things. We should not (as we mentioned in our first chapter) add anything to this Supper. We should keep with the simple statements and teaching of Scripture and not make it more ritualistic than we need to.

Irreverence

This is becoming a problem. Since the bread and wine do not really become Christ’s body and blood, some therefore think the whole Supper is not all that beneficial and relevant. They simply tolerate the practice and care very little about preparing their hearts or even considering the right things during the Supper.

We must be careful not to make light of the Supper. Though we do not want to be superstitious, we also do not wish to dishonor the Lord at the table. Remember, this practice has been handed down to us from the Lord Jesus (1 Cor. 11:23). As we do this until He comes (1 Cor. 11:26), we should proclaim everything about His death (1 Cor. 11:26) at the supper with great reverence. We do not want to be guilty of profaning or dishonoring what His body and blood represents (1 Cor. 11:27) lest we eat and drink judgment upon ourselves (1 Cor. 11:29).

Conclusion

We have given some hints into what the true view of the Lord’s Supper is by stating what we ought not to believe or practice. Our next study will explain the nature of the Lord’s Supper more clearly, but let us not forget what we should also avoid.

When a doctor instructs a diabetic to eat healthy food in right proportions in order to keep his blood sugar up, he also warns him against eating other kinds of food as well. He is to avoid certain foods while making sure he eats healthy food. So, in the Lord’s Supper, we must avoid many of the wrong things above.

Questions

1. How do we know that the bread and wine do not really turn into Christ’s body and blood?

2. Should we be afraid of the Lord’s Supper? Why?

3. What do we mean by legalism? How does it show up during the Lord’s Supper? Why should we avoid this?

4. Are there any magical powers in the bread and wine during and after the Supper? Do the bread and wine change into something else? Who can eat the bread and wine after the Supper?

5. Since the bread and wine remain the same, some people take the Supper lightly. Is that appropriate? Why or why not?