First Bible study: The Supper Instituted | Study 2: Reviewed | Study 3: Enjoyed      Top Luke 22:14-20; Matthew 26:26-29; Genesis 14:18-20 Every Christian is struck with the beauty and simplicity of this feast, the Lord's Supper. It was instituted during Passover, which was itself a reminder of God's deliverance and His protection from judgment. That celebration would be replaced by this new memorial, a supper for remembrance. We can compare Luke's gospel with the accounts in Matthew, Mark, and John. This reveals that Luke's description is not organized chronologically as the others are. Instead, it is considered a "moral order"-- meaning that the events are arranged to provide a lesson or make a point. This will be helpful as we go through the study. Further, we will see that the Lord's Supper is not itself a sacrifice, but it is a remembrance of His great sacrifice! This gives us great appreciation of the meaning of this memorial. The passage opens with the Lord's emphasis on His own fervent desire. There are only a few passages in Scripture where the Lord Himself says what He desires, and this is one of them. He had a great longing to share this moment with His followers. This makes it very special. In addition, He mentions His suffering. His disciples had not understood what He had told them about this; and further, only He could really understand what such suffering would mean. Yet in this hour, He has a great desire to spend this time with His followers and to leave them with a way of remembrance. The Lord had already sent them to go and prepare the Passover. When they asked where, He gave them every detail they needed. He was the Master, the Teacher, giving direction. Then, when the hour had come, they sat down. It was an appointed time to be together, united with Him. The matter of preparation is important. We have a blueprint in the Lord's actions here. First, they sat down together. It is good to plan our arrival at this remembrance meeting so that we can sit down together. Also, there is personal preparation. There was nothing for the disciples to bring, since the room where they ate with the Lord was completely furnished; yet they were supposed to "make ready" in that room for the feast. John 6 has another reference to eating and drinking which is related to our preparation. In that passage the Lord speaks about eating His flesh and drinking His blood; yet it's noticeable that He does not speak about remembering at all. That passage reviews how the Israelites used to gather manna daily so they could be nourished in the wilderness. The metaphor is that we need to keep the Lord's life and death always in mind so that we can be nourished in this world That is the kind of daily preparation we need so that we can be ready for the Lord's Supper. (This also affirms that John 6 does not teach that the bread and wine of the Lord's Supper become the literal body and blood of the Lord.) Another aspect of preparation is seen in the Passover feast of Israel's times. The lamb was taken into the house on the 10th day of the month, but it was only sacrificed on the 14th day. So there would be all that time spent with the lamb, seeing its perfection. Notice there that it is called "the Lord's Passover," implying that it is first appreciated by God Himself. Our preparation helps us to enjoy what God already enjoys about Christ. And although each household had a lamb, there is the singular pronoun "it" when the lambs were sacrificed. This symbolizes that we are all enjoying one lamb, the Lamb of God. Jeremiah 16:7 shows that it was the custom to mourn for someone with bread and wine. For us, there is sorrow, though it is mingled with joy when we think of the Lord's suffering and victory. It is His desire for us keep this remembrance; it is not really a command, although it is phrased as a direction. But it's a matter of our hearts, just as David's desire for a drink from the well at Bethlehem was not a command-- and yet three of his mighty men went to get it for him (2 Samuel 23:15). On that last night before the Lord's death, he first spoke about a cup that was part of the Passover. He simply said he was not going to drink of the fruit of the vine anymore until the time of His kingdom. This was surely unexpected by the disciples! It shows that something was changing; this was not His time of joy. It was His time of suffering. This moment is like hitting the pause button. The Passover and all its meaning will be celebrated again in the kingdom, but for now it has been replaced. The bread and the cup that follow are now made to be a part of this new remembrance. It's not a stale occasion. Even the Passover, as various chapters of the Old Testament and New Testament describe it, was expressed with new features and details every time. Certainly our enjoyment of the Lord's Supper should also be fresh every time as well. Another feature of the Passover was unleavened bread. This is the absence of the spreading influence of sin. The Lord Himself was that true unleavened bread, enjoyed for seven days-- a complete description of His perfect sinlessness. For us, it's as if the Feast of Unleavened Bread takes place before the Passover (for example, 1 Corinthians 5:7-8; then 1 Corinthians 11 describes the Lord's Supper in detail). We want to affirm that Judas, the betrayer, went out of the upper room where they ate before the Lord instituted this new memorial. The "sop" (John 13:26) was given early in the Passover feast, and then Judas went out. Then comes the Supper itself. Bread, His body, which was entirely for the disciples. He was the true Nazirite who would not drink wine; and He was the true Hebrew servant, who would give His entire being for the sake of His wife and children. His body was the only thing He really possessed-- and even that was prepared for Him, Hebrews 10:5)-- and He was giving that for others. Put your name where it says "for you." It means that Christ said, "This is My body, which is for you, Bill... for you, Emil... for you...." This realization will certainly prepare us for that meeting. Matthew's gospel emphasizes our eating. Take in all that He is! Mark's gospel emphasizes the taking. The Old Testament believers had to remember their sins again every year (Hebrews 10:3), but we simply remember Him! And there is so much to remember: His perfect ways, His work, His love, His high position in heaven now... all these subjects are connected with Him. We actively call to mind His beautiful perfections. He gave thanks. This is an occasion for thankfulness! And these are very simple, accessible symbols, not only for a Jewish audience but also for any people. The Lord has left us something that involves our entire being: We taste the bread and wine, we touch the loaf and the cup, we take in their aroma. Do we allow this to become something casual? We should be taken back to Calvary each time as we collectively remember Him. Isaiah 26:7-9 suggests that this is a public testimony. It does not have to be a closed room; we will announce His death to others! We desire to remember Him personally, but also in His future kingdom there will be a world-wide blessing. The word "likewise" implies that the bread and the cup are given their meaning one after the other; they are kept together. The word "shed" suggests the wound from His side as His blood was spilled. What are the distinct meanings of the cup? In a sense it includes an additional future aspect, since it is with the cup that the Lord Jesus mentions the coming kingdom time, the "world to come." Yet they are always kept together, and we cannot really separate them. The cup completes the feast just as the Lord's blood completes His sacrifice. Our focus in remembrance includes His death; but really, we are remembring Him in whatevever aspect we might consider. Second Bible study: The Supper Reviewed | Study 1: Instituted | Study 3: Enjoyed      Top 1 Corinthians 11:23-34; 1 Corinthians 10:16-17; Genesis 40:14, 23 In 1 Corinthians 11 we have Paul's revelation; and even then he emphasizes the Lord in the center. We want to be attached to Him. Yet the Corinthian Christians were taking this feast very lightly. They needed self-judgment. They also needed to realize that they were fellowshiping at "the Lord's table" (1 Corinthians 10:21). This sense of the Lord's authority would help them enjoy the remembrance itself. This was a divine revelation to Paul. The Spirit of God was at work to ensure that this remembrance would remain as an ongoing memorial. The emphasis is that the Lord had instituted the Supper on "the night in which He was betrayed"-- such a poignant moment, yet He left the memorial for us. The Lord desired to be remembered, and He knew we needed reminders. The example of Joseph in Genesis 40 is tender when he says, "Think of me," yet the butler forgot the one who had spoken about his deliverance. (Of course, God's timing was perfect for Joseph; but the illustration of remembrance is the point we are making today.) The Lord had given this to disciples who were of a Jewish background; now the review is given to believers who were of a Gentile background. It's not a Jewish remembrance with a few interesting details added-- it's for every believer of this Church period. Yet Paul writes that the Corinthians were not coming together for the Lord's Supper (verse 20). They were not keeping this feast in the right way. To them, it was a disorderly party with the Lord's Supper mixed in, and they needed to be corrected. But the proper joy of this memorial is inescapable in verse 26-- announcing the Lord's death from now until He returns! In 1 Corinthians 10 the description reverses the order of the cup and the bread. The shed blood is what gives identity to those who are remembering their Savior. It was "the Lord" who gave the revelation, but He is named as "the Lord Jesus" when His betrayal and suffering are considered (11:23). Even now, in a sense, His betrayal by the world continues, for we keep this memorial in a world that has rejected Him. The emphasis on betrayal reminds us that even we can be fickle. Luke's account implies this as well when he writes as if Judas was still there during the Lord's Supper. Instead of being fickle, may we be faithful! Christians in Corinth needed to be corrected by understanding the headship and also the lordship of Christ. It's not "Christ's Supper," it's "the Lord's Supper." It's about His rights, although it's also about our privilege. The symbols are simple yet important. Notice that the text always speaks of "the cup," not the wine in the cup. This emphasizes the singularity of Christ's sacrifice as well as the united communion of those who partake. Symbols are not rules, but they are important. Where it's possible to have one loaf and one cup, this is honorable because it illustrates the one sacrifice as well as the one body of believers who are keeping this feast (10:17). Notice also the Lord's emphasis on the cup of the "new covenant." This must have been shocking! For centuries the Jewish people had been taught that there would one day be a new covenant when God would write His laws on their hearts and would no longer remember their sins (Jeremiah 31). Now their Master was Himself providing the blood that would establish that covenant! Properly speaking, that covenant is for Israel in the future; but we have the same blessings of that new covenant for ourselves (Hebrews 10:14-18). We can have a fresh enjoyment of Christ's work every time we remember Him. We could keep this Supper in a precisely correct way but be mechanical about it. It's our hearts that have to be affected. The whole kingdom of Christ will enjoy blessings secured through His work; and as a covenant, or testament, it reveals what is in His heart towards us. It's good to notice that the best translations of 1 Corinthians 10:24 do not have the word "broken." Not a bone of His body was broken, the Scriptures say! Further, it's helpful to see that it's the bread and the cup together; they are a united remembrance. And this should be often! We should not limit the opportunity to come together for the Lord's Supper. Christ shed His blood, but His blood speaks better things than Abel's blood (Hebrews 12:24). Abel was the first person murdered, and that by his own brother; and God said that Abel's blood cried out for vengeance. But the blood of Christ, who also was betrayed and killed by His own brethren-- that blood calls out for blessing. It is a cup of blessing. This Supper has a holy character, as emphasized in the section beginning with verse 27. It displays a spiritual link between us and Christ as well as between us and one another. If there has been sin, confess it; and then partake of the Lord's Supper. But because this is a holy occasion, the Lord does judge His own if they abuse it. A key term in verse 29 is "discerning." The Corinthians were eating and drinking in an unworthy manner. In Corinth the common meal they were together had become a gluttonous, drunken feast, and they were not discerning the body and blood of the Lord. They were simply tacking on the Lord's Supper in the belief that this honored Him. Similarly, there should be dignity at this feast. The loaf speaks of Christ! We should not be indifferent to the remembrance, as if we are just eating bread. Someone might say, "I am not worthy personally." But Christians have all been made worthy! We are not at the Lord's Supper to rehearse our personal sins. Discernment also suggests a guideline for who should participate in the breaking of bread. There is no age given in the Bible, but it should be someone who can discern what is being done and why. If you are a young person who knows that the bread represents the body of the Lord, and you understand why He gave Himself, then do not wait too long before asking someone about participating in that meeting! Third Bible study: The Supper Enjoyed | Study 1: Instituted | Study 2: Reviewed      Top Acts 2:42-47; Acts 20:6-11; Hebrews 13:15; Revelation 1:5-6 In this study we have the opportunity to see the joy and appreciation the first Christians had as they participated in the Lord's Supper. One detail which emphasizes this is in Acts 20:8-- "there were many lamps in the upper room." It's sometimes observed that these lamps can symbolize the many people in the room who were shining bright for the Lord and able to illuminate the Scriptures for others. But the literal meaning is this: It was dark! First-century Christians met at night, after a long work day, and it was getting on towards midnight, yet they still gathered together to enjoy teaching, fellowship, and the Lord's Supper. Are we eager for the remembrance of the Lord that way? These are all activities of the Christian community as bear the name of Christ in this world. In the passage from Acts 2, they had first believed, then were baptized. These should precede fellowship in the breaking of bread. The phrase "breaking of bread" implies the remembrance of the cup as well. These four activities-- the apostles' doctrine and fellowship, the breaking of bread and prayer-- are all equally important. These activities have been described as four anchors; or, taken in pairs, as two pillars of the Christian testimony. Doctrine provides a foundation; fellowship continues into eternity; the breaking of bread is an expression of fellowship with Christ and with each other; and prayer maintains and sustains that fellowship. The believers "continued steadfastly" in these things. They aren't practiced only from time to time. There was perseverance in spiritual things. In Jude's letter, verses 20-21 have also been described as four anchors for the Christian. In that passage, the third one is "keep yourselves in the love of God," and that one gives character to the other three. Here in Acts 2:42, it's the same way: The breaking of bread gives character to the other three activities of the Christian community. It keeps us focused on Christ, His work, His sacrifice; and thus the doctrine, the fellowship, and the prayers are Christ-centered activities. Otherwise we are just like a club or some other community group. Sometimes it is said that teaching should be practical and not doctrinal, as if doctrine is not appreciated. But put it another way: Doctrine should always be made practical! Doctrine is necessary; without it, our words are just advice, like a self-help group. But the great facts and truths of Christianity must always be applied to our practices. If young people or others say, "Give us something practical," then one who teaches can say, "Sure, I will give you doctrine and then show how it applies to the practice of fellowship and living out the Christian life." The Christians were living in the midst of great opposition. The apostles' doctrine was foundational for the Church (compare Ephesians 2:20). This was all fresh and new in Acts. There was still a temple where many thousands gathered to continue their old traditions; yet here are Christians gathering in homes around Jerusalem. The temple had regulations; but these Christians had the apostles' doctrine. The book of Acts itself was written to provide stability for Theophilus. The gospel of Luke has this illustration: When the Lord met two discouraged disciples as they walked to Emmaus, He taught them. Then they wanted fellowship; and as they ate together they knew Him. This caused them to rush back to Jerusalem for more fellowship. The meal they had was not really the Lord's Supper, but in symbolic application we can make a connection for our own experience. Teaching warms our hearts; and our eyes are opened to see the Lord during the breaking of bread; and thus we are established. There were also "love feasts," as some Scriptures use the phrase, which were evidently like a fellowship dinner today. The believers sought opportunities to be together. Why didn't all the Christians meet together somewhere instead of from house to house? It may have been nice to do, but it would not have been practical. They were new, and there would not have been a specific building that was theirs collectively. Note that many of the first believers from the day of Pentecost would have returned to their hometowns and no doubt were meeting together there as well. The meeting place is no longer a geographic location but the place where Christ is in the midst of His people. It appears that there was a change from a daily to a weekly remembrance (although some have wondered if the remembrance was always weekly though the fellowship was daily). The Scriptures don't give any reasons why the frequency would have changed; but it's clear from Acts 20 that the first day of the week was definitely the day they came together to break bread. Notice how Paul and his traveling companions adjusted their schedule, staying in Troas for seven days, which was evidently so that they could be there when the disciples came together to break bread on the first day of the week. This is not the Sabbath, which is significant evidence of the change that had taken place for the first Christians, who had always been taught to honor the Sabbath. It's the day of the Lord's resurrection; and it connects with the point that the Lord Jesus came to His disciples that first Sunday of resurrection and then not again till the following Sunday to restore Thomas. This is the "Lord's day" of Revelation 1:10 (identified by inference in the Scriptures but supported specifically by other writings of the early Christians). Acts 2 shows the beginning of the Church. Acts 20 shows that Paul is serving the Church while he enjoys fellowship with them. The four practices of Acts 2:42 can be seen in Acts 20. It appears that their first activity was to listen to Paul preach, which connects with the apostles' doctrine. Afterwards they "broke bread and ate together," which seem to be two different activities-- the Lord's Supper followed by a fellowship meal. There is not specific reference to prayer, although it is certain that they prayed; and perhaps there is a picture of prayer when Paul embraces Eutychus, just as we embrace all the saints of God in our prayers for one another. Notice that there are really no descriptions at all of what the believers did as they observed the Lord's Supper. Our tradition is to spend time focused on the Lord Himself by singing, praying, and reading the Scriptures before and after sharing the bread and the cup. The Old Testament sacrifices have been replaced with sacrifices of joy, according to Hebrews 13:15-- our lips which give thanks to the name of the Lord. Should we be quiet? The brothers take audible part. Let's not be those silent brothers who never have any expression of praise to the Lord! The sisters can join in with a song or an "Amen," and it's discouraging if the brothers have nothing to say. Our thanksgiving is done through Him and to Him, Hebrews 13:15. That means we don't have to worry about whether we are impressing the rest of the brethren with what we say. Of course certain hymns or expressions of prayer might be more suitable, and we would desire to be led by the Spirit just as in the rest of our Christian lives; but if we desire to honor the Lord, that is what the Spirit desires as well, so let's participate verbally and otherwise in this remembrance. It's easy to be distracted; perhaps Eutychus was distracted and sat by the window because of it. But, like Eutychus, we can always turn back again to the Christian gathering and tune our minds to show our love to Christ by remembering Him in this intimate, beautiful way which He Himself left for us. = = = = = This third Bible study was followed by a time for additional Bible teaching. Notes from that message follow. = = = = = The first day of the week in Troas Reading Acts 20:7-12 would provide us with some further thoughts. Think of the bread which they used for the remembrance. Though unleavened bread would have been used at the Passover, this was not required for future remembrances. The bread had passed through the fire, just as the Lord Jesus passed through the fire of judgment; and the action of sin had been judged in Him, just as the action of the yeast is stopped in the baking process. He has done all that was required. There were many lights. As story is told of a wealthy man who built a great hall for the people; but he did not include any lights. When the people noticed this, he told them that behind each seat was a hook on the wall where they could hang their lamps. If they would come and bring their lights, then everyone would have light together. If any were absent, then that light would be missing. Life is busy, yet Eutychus was there. It's likely that he was quite young, perhaps a pre-teen or teenager. It's good that his parents brought him! It may be that he was sitting by the window so he could try to stay awake; or perhaps because the room was full; or perhaps because he didn't really want to be there. We are not given his reason, and it searches our hearts to identify our own attitudes. And although Eutychus fell, there was revival in his life. What good thing has Christ withheld from us? Nothing! Then what holds us back from remembering Him? = = = = = This message was followed with the hymn "Have I an Object, Lord, Below?"    Have I an object, Lord, below, which would divide my heart from Thee?    Which would divert its even flow in answer to Thy constancy?    Oh, teach me quickly to return,    And cause my heart afresh to burn!