| Christian Life and Doctrine | February 1964 |
The Memorial Supper
“And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to his disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins.” —Matthew 26:26-28
IT WAS more than nineteen centuries ago that the disciples were together with Jesus, their Master, in the “upper room” the night before he was crucified. It was a tense hour for the Master and for the disciples. The Master knew that the time had come for his sacrifice for the sins of the world to be consummated, and this knowledge had a direct bearing on everything he said and did that night. The disciples sensed from Jesus’ words and attitude that some startling event that they could not clearly discern at the time was about to happen. It was during that evening that Judas left the company hurriedly, for what purpose the other apostles were unaware. What did it all mean? All they could sense was that the One whom they had accepted and followed as the foretold Messiah was now in great trouble, and there seemed nothing that they could do about it.
They were in the upper room that night to partake of the passover supper, a ceremony which Israel had observed from the time of the exodus from Egypt under the leadership of Moses. This annual commemoration served to remind the people of Israel of the wonderful manner in which God had delivered them from slavery in Egypt, and eventually led them to the Promised Land. At that time also Israel’s firstborn were in danger of death, and were saved from it under the protection of the blood of the passover lamb. The passover lamb, therefore, symbolized to them a provision of life, although they saw no significance to this in connection with the Messiah of promise. When John the Baptist introduced Jesus to his disciples, he said, “Behold the Lamb of God, which taketh away the sin of the world,” but it is doubtful if even John realized the full meaning of these words given to him by the Holy Spirit.—John 1:29
Our Passover
LATER, the Apostle Paul, writing under the inspiration of the Holy Spirit, pointed out the true symbolic meaning of Israel’s passover lamb. He wrote, “Christ our passover is sacrificed for us: therefore let us keep the feast.” (I Cor. 5:7) In the upper room that night before the crucifixion Jesus knew he was the antitypical passover lamb, and that the next day he would be slain, that his “blood” might be used to save his disciples and all mankind from death.
But when Jesus took the bread and the wine which were being used in connection with the passover supper and gave them to his disciples, asking them to partake, he was not instituting a new memorial of the death of the typical passover lamb. He was inaugurating a ceremony which would remind his disciples of his own death as the antitypical Passover Lamb. This was the only ceremony Jesus enjoined upon his followers, and was designed to keep them ever reminded of the basic importance of his sacrificial death as the divine arrangement for providing an opportunity of life for the people.
The Bread
IT WAS evidently at the conclusion of the passover supper that Jesus took some of the bread that remained, gave it to his disciples, and after giving thanks, and breaking it, said, “Take eat; this is my body.” Since Jesus was still alive at the time, and was bodily present with his disciples, it is obvious that what he meant was that the bread represented his body. Previous to this, when speaking of the failure of the manna to give everlasting life to the Israelites, Jesus had said, “My Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world. … I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” And again, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world.”—John 6:32-35,51
The Cup
JESUS also took the “cup,” gave thanks, passed it to his disciples, and said, “Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins.” Later the Apostle Paul wrote that without the shedding of blood there is no remission of sins. (Heb. 9:22) Throughout the centuries God had been teaching this lesson to his people in addition to the lesson of the passover lamb, blood was freely used in connection with nearly all the services of the typical tabernacle in the wilderness. The Law Covenant into which God entered with Israel was sealed by blood. But Israel failed under that covenant, so God promised to make a New Covenant with them. (Jer. 31:31-34) And Jesus explained to his disciples that his blood, symbolized by the “cup” of which he invited them to partake, was the blood that would seal this promised New Testament, or Covenant.
Israel, and God’s dealings with that nation, were to a large extent typical of what he intends to accomplish on behalf of all the world who, through faith and obedience, qualify to inherit eternal life. Thus the provisions of the New Covenant, under which God promises to write his law in the hearts of the people of Israel, will be extended, in God’s due time, to all mankind. Not only are the sins of Israel to be remitted through the blood of the New Covenant, but through Christ and his shed blood, God will reconcile the whole world to himself.—II Cor. 5:19
Thus today, even as was true of the disciples that night in the upper room, when we partake of the “bread” and the “cup,” we are doing so in recognition of the fact that through the sacrificed life of Jesus both the church and the world receive the remission of sin, and, because of this, also receive life. True, it is essential for us to accept these bountiful provisions. They are not forced upon us. The followers of Jesus during the Gospel Age accept this provision upon the basis of a faith that is demonstrated by full dedication to do the Father’s will. In the next age, acceptance of God’s gift of life, and obedience to the laws of the kingdom, will be essential for all who are blessed under the terms of the New Covenant.
A Further Meaning
FOR us there is a further meaning to the Memorial Supper. The Apostle Paul wrote, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (I Cor. 10:16) The Greek word here translated “communion” means partnership. Thus Paul is explaining that we have a partnership in that which is represented by the bread and the cup, a common participation. This brings to mind and clarifies the many statements of the Scriptures to the effect that we have the privilege of suffering and of dying with Jesus. Again Paul wrote, “It is a faithful saying: For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him: if we deny him, he also will deny us.”—II Tim. 2:11,12
Jesus, as the Lamb of God, was “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) Thus his sacrifice for sin was acceptable to the Heavenly Father. But we are imperfect, and under condemnation to death through the transgression of Adam. Nevertheless, the blood of Christ cleanseth us from all sin, which makes our offering acceptable. (I John 1:7) This is why Paul could write, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”—Rom. 12:1
In the plan of God a special provision is made for the faithful believers of the present age. They are invited to what the Scriptures describe as a “heavenly calling.” (Heb. 3:1) Involved in this heavenly calling is the hope, not only of eternal life, but also of glory and honor and immortality. (Rom. 2:7) Peter speaks of the promises of God pertaining to “the divine nature.” (II Pet. 1:4) This is the nature of God, which is indestructible. The invitation to this high position in the universe is described by Paul as “the high calling of God in Christ Jesus,” and he asserts that he was willing to give up all his earthly hopes, aims, and ambition in order to attain such a glorious position in the divine plan.—Phil. 3:8-14
Partnership in the Ministry
WHEN Paul wrote that God was in Christ, reconciling the world unto himself, he also said that the Lord had given unto us the “word of reconciliation.” (II Cor. 5:18-20) This, Paul explained, makes us the ambassadors of Christ. We represent Christ in the world even now, and through us the word of reconciliation reaches those who have a hearing ear. But the god of this world has blinded the minds of nearly all mankind, so that not many hear and appreciate the word of reconciliation. Indeed, Christ’s ambassadors are often repudiated and persecuted. This leads to our suffering with Christ, thereby giving us the opportunity of proving our worthiness to live and reign with him.—II Cor. 4:4
In II Corinthians 3:3-6 we are informed that God has made us “able ministers” of the New Testament, or Covenant. This does not mean that the New Covenant is now operative for the blessing of the world of mankind, but it does indicate that those who will administer its laws are now being prepared for that high office. Jesus is the principal minister of that covenant, the “Mediator between God and men.” But as “ministers of reconciliation” we will serve with him as co-mediators. Actually, there are two aspects of our administering the New Covenant with Jesus. One is the sacrificial phase in which we suffer and die with the Master; and the other is the glory phase, in which, if we prove worthy to obtain it, will be the privilege of living and reigning with him.
Thus we can see why Jesus referred to his shed blood as the “blood of the New Covenant.” It was to make possible the preparation, the training, of its ministers, its mediators. And this work has progressed throughout the age, and will continue to do so until the complete foreordained number have been called out from the world, and have made their calling and election sure to an abundant entrance into the everlasting kingdom of our Lord and Savior Jesus Christ.—II Pet. 1:3-11
So it is that when we partake of the Memorial emblems we are in effect expressing our willingness to suffer and to die with the Master; and reminding ourselves of the glorious hope we have of one day sharing his heavenly home and glory. That glory will be the glory of the divine nature, and it will be the glory of that high office of mediator under Christ—ministers of reconciliation.
Once Each Year
VARIOUS groups of professed Christians partake of the “Communion Supper,” as it is often called, at different times, and with varying frequency. Some partake each week, others once a month, and some quarterly. We believe, however, it is in keeping with the spirit of the occasion that the Memorial Supper should be partaken of but once a year, and as nearly as possible on the anniversary of that night in the upper room when Jesus first introduced it to his disciples, and said, “This do in remembrance of me.”—Luke 22:19; I Cor. 11:24,25
The Israelites reckoned their time from the moon, and still do. This year, according to Jewish reckoning the Memorial Supper date will be Thursday evening, March 26. That evening, essentially the world over, little groups of the Lord’s consecrated people, as well as ones and twos, will partake of the emblems which represent the Lord’s broken body and his shed blood. They will do this in full faith that through our Lord Jesus the Heavenly Father has expressed his love for them, and for the whole world of mankind. They will partake with the thought also in mind of the high privilege which is theirs of sharing in the sacrificial work of Jesus, and thus proving worthy of partaking of his glory and of reigning with him a thousand years.
In the Upper Room
IT IS appropriate, we think, in refreshing our minds as to the significance of the Memorial Supper, to recall some of the closing experiences of the Master’s earthly life, particularly in the upper room that night before he was crucified. Jesus loved his disciples—all of them—and it must have pained him to realize that there was one of them ready and willing to betray him into the hands of his enemies. Jesus knew that he was to die as the world’s Redeemer, but this would not take away the disappointment he must have felt over the fact that one who had walked and talked and labored with him was to serve as his betrayer.
However, we have, in the manner in which Jesus handled this situation, a lesson of vital importance to us. He did not attack Judas with bitterness. He took a course which served to conceal from the other disciples just what Judas was about to do. (Matt. 26:17-30; John 13:18-30) Indeed, while knowing what he did about Judas and the despicable act which he was about to perform, at the time of his arrest he still referred to him as “friend.”—Matt. 26:50
One of the great tests upon all the Lord’s people is brotherly love. We are all imperfect according to the flesh. The Lord must be very patient with each one of us because of our queer ways and habits. When we may feel that we simply cannot tolerate a certain brother or sister any longer, let us remember how the Lord continues to love us in spite of our imperfections, and thus safeguard our hearts from bitterness, and our tongues from faultfinding. If Jesus could refer to Judas as friend, can we not look upon all our brethren with Christian charity, seek to hide their imperfections from others rather than expose them, overlook their faults which irk us so much, and pray that they may be given strength to cover our faults with a mantle of charity. (I Cor. 13:7, Diaglott) May this memorial season be one in which we all learn to appreciate and love each other more than has ever been true in the past.
Also in the upper room that night we find Jesus giving his disciples a lesson in humility by washing their feet. Thus he demonstrated that he was their servant as well as their Lord. Previously the disciples had been overly concerned as to which one among them would be greatest in the kingdom. But it was important that they should realize that they could not be with Jesus in the kingdom at all unless they imbibed his spirit of humility, and were willing to serve one another in the humblest of ways.
This also is a good lesson for us. Where groups of brethren meet and work together there are things to be done, services to be rendered. Are we willing to render any service that is offered to us, or are we striving merely for the more honorable opportunities? Do we realize as fully as we should that we are all brethren, and that one is our Master, even Christ? The memorial season is a good time to examine ourselves along this line, and if, in so doing, we find even the smallest seeds of ambition, endeavor to root them out so that the monster of pride may not gain the ascendancy over us.
Leaving the upper room, Jesus and his disciples went out into the mount of Olives. There, Jesus said to them, “All ye shall be offended because of me this night: for it is written, I will smite the shepherd and the sheep of the flock shall be scattered abroad.” (Matt. 26:30,31) Peter answered the Master, saying, “Though all men shall be offended because of thee, yet will I never be offended.” “Let him that thinketh he standeth take heed lest he fall,” the Scriptures warn. (I Cor. 10:12) Peter was sincere in his feeling that he would not be offended because of Jesus, and when the Master prophesied that he would deny him, Peter replied, “Though I should die with thee, yet will I not deny thee. Likewise said also all the disciples.”—Matt. 26:33-35
In Luke’s account of this conversation we learn that Jesus spoke to the disciples about having swords, and they replied that they already had two swords, which the Master said would suffice. (Luke 22:36-38) Evidently Jesus, in his foreknowledge of events, knew that the disciples, particularly Peter, would endeavor to defend him, and thus show their willingness to die for him, even as they professed. He, on the other hand, desired to demonstrate to them that he did not need the protection of swords, that he was voluntarily giving himself up to die as the Redeemer of the world.
It will be remembered that as Jesus emerged from the Garden of Gethsemane and met the mob which had come out from Jerusalem to arrest him, Peter drew his sword and started to fight for his Master in an effort to prevent his arrest. Jesus told Peter to put up his sword, that if he wished, he could ask the Father and his Father would send him twelve legions of angels for his protection. Here we have a wonderful lesson which can be applied in various situations.
First there is the fact that Jesus voluntarily surrendered to his enemies, for he knew that the time had come for him to die as the Lamb of God which taketh away the sin of the world. But beyond this, should he have needed protection, he did not wish it in the form of any worldly methods which his disciples might use. This is an important lesson for us. We may think, at times, that the outworking of the divine plan rests on our shoulders, and be tempted to resort to methods not approved by the Lord in order to protect the interests of his cause and work in the earth, or in our own ecclesia. Let us be on guard against temptations of this sort. Let us remember that the Lord is abundantly able to care for his own, and the work they are doing for him. In any case, if we feel impelled to protect his interests, let us never depart from his ways and methods of love.
Sorrow and Joy
THE Memorial Supper is an occasion for both godly sorrow and joy. Jesus said to his apostles in the upper room, “A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.”—John 16:21,22
The sorrow of the disciples that night was the greater because of their lack of understanding of that which was about to happen to their Lord and Master. Later that sorrow was deepened by his arrest and crucifixion. While this ended their uncertainty concerning the tragic event which was shortly to occur, their sorrow continued because they did not understand the purpose of Jesus’ death. They did not know that he had died as the “Lamb of God” to take away the sin of the world.
Shortly thereafter, however, and as Jesus had foretold, their sorrow was turned into joy, when they became convinced that Jesus had been raised from the dead. And their joy increased as later the Holy Spirit revealed to them the real meaning of Jesus’ death and resurrection, showing that these were necessary in the plan of God, and had been foretold by the Old Testament prophets.
Our attitude today is also one of sorrow and of joy. The joy is mixed with the sorrow because, as we partake of the memorial emblems, we know their significance, and are assured of the continued successful outworking of the divine plan for the salvation of the world. As we think of the suffering through which Jesus passed on our behalf, it should have a sobering effect on our hearts, especially since it is now our privilege to suffer and to die with him.
We should also feel a sympathetic sorrow for the world of mankind, the groaning creation which is waiting for the manifestation of the sons of God. Jesus did! Jesus wept beside the tomb of Lazarus. Because of the sufferings of others, Jesus was a “man of sorrows, and acquainted with grief.” (Isa. 53:3) One of the great objectives of our lives is to be like Jesus, to have fellowship in his sufferings and in his sorrows. Do we feel for the suffering world of mankind as Jesus did? The memorial season is a good time to ask ourselves this question.
Unlike the disciples at that first Memorial Supper in the upper room, we know, even while we partake, the manner in which this ceremony is related to the divine plan, and we know that the outcome of the plan is to be glorious. The joy which the disciples experienced when Jesus was raised from the dead, and when they were enlightened by The Holy Spirit, is now ours to strengthen us in our every time of need. So the memorial season should be one of special joy and thanksgiving.
Jesus said to his disciples that their sorrow would be turned into joy. As we have seen, to us the sorrow and the joy are mingled. We are still in the narrow way of suffering with Christ, but the promises of God set before us a joy which even now more than offsets the trials which all must experience who have accepted the call to leave the world and to follow in the footsteps of Jesus. As with Jesus, so with us, this joy enables us to endure the cross, and to despise the shame which an indifferent and unbelieving world may heap upon us.
In the upper room Jesus also said to his disciples: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27) Jesus’ perfect peace of mind and heart was based upon his complete assurance of the Heavenly Father’s love and care. He knew that it was the Father’s will for him to suffer, and to die. And he also knew that divine wisdom had made this arrangement whereby the Father’s love for humanity, and his own love as well, might be exemplified. So he accepted the Father’s will, and rested in his care.
Thus it should be with us. We know that we have been called to suffer with Jesus, and that this also is in keeping with divine wisdom. We know that if we are faithful to the terms of our calling our Heavenly Father will likewise strengthen us. Thus we can have peace of mind and heart regardless of how disturbing the circumstances of our consecrated life maybe. Let us remember this as we partake of the memorial emblems this year, and, remembering it rejoice in the Father’s love that has been so abundantly bestowed upon us.
We do not know how much longer we will have the opportunity of partaking of the Memorial Supper. Certainly the time is short. Soon, the last member of the body of Christ shall have passed beyond the veil. But regardless of how soon that will be, let us resolve anew that we will continue faithful to the terms of our partnership with the Father and with his Son, and with one another, in the outworking of this wonderful feature of the divine plan.