TheCrucialQuestionsSeries
ByR.C.Sproul
WhoIsJesus?
CanITrusttheBible?
DoesPrayerChangeThings?
CanIKnowGod’sWill?
HowShouldILiveinThisWorld?
WhatDoesItMeantoBeBornAgain?
CanIBeSureI’mSaved?
WhatIsFaith?
WhatCanIDowithMyGuilt?
WhatIstheTrinity?
WhatIsBaptism?
CanIHaveJoyinMyLife?
WhoIstheHolySpirit?
DoesGodControlEverything?
HowCanIDevelopaChristianConscience?
WhatIstheLord’sSupper?
WhatIstheChurch?
WhatIstheLord’sSupper?
©2013byR.C.Sproul
PublishedbyReformationTrustPublishing
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LibraryofCongressCataloging-in-PublicationData
Sproul,R.C.(RobertCharles),1939WhatIstheLord’sSupper?/R.C.Sproul.
p.cm.--(Thecrucialquestionsseries;no.16)
Includesbibliographicalreferences.
ISBN978-1-56769-328-7
1.Lord’sSupper.2.Evangelicalism.3.ReformedChurch--Doctrines.
I.Title.BV825.3.S672013
234’.163--dc23
2013013850
CONTENTS
One— TheSignificanceofthePassover
Two—TheInstitutionoftheLord’sSupper
Three—TheConsummationoftheKingdom
Four—RealBodyandBlood?
Five—TheNaturesofChrist
Six—ThePresenceofChrist
Seven—BlessingandJudgment
A
ttheveryheartofthelifeandworshipoftheearlyChristian
communitywasthecelebrationoftheLord’sSupper.Intheearlydays
ofchurchhistory,thecelebrationofHolyCommunionwasknownby
differentnames.Ontheonehand,theearlychurchusedtocome
togetherandcelebratewhattheycalledan“agapefeast”ora“love
feast”inwhichtheycelebratedtheloveofGodandthelovethatthey
enjoyedwithoneanotherasChristiansinthisholysupper.The
sacramentwascalledtheLord’sSupperbecauseitmadereferenceto
thelastsupperthatJesushadwithHisdisciplesintheUpperRoomon
thenightbeforeHisdeath.Intheearlychurchandlater,theLord’s
Supperwascalledthe“Eucharist,”takingitsdefinitionfromthe
Greekverbeucharisto,whichistheGreekverbthatmeans“tothank.”
Thus,onefacetoftheLord’sSupperhasbeenthegatheringofthe
peopleofGodtoexpresstheirgratitudeforwhatChristaccomplished
intheirbehalfinHisdeath.
TheLord’sSupperisadramathathasitsrootsnotonlyinthatUpper
Roomexperience,buttherootsreachbackintotheOldTestament
celebrationofPassover.Infact,youwillrecallthatbeforeJesus
institutedtheLord’sSupperintheUpperRoom,Hehadgiven
requirementstoHisdisciplesthattheywouldsecurearoomforthe
purposeoftheirmeetingtogetheronthisoccasionbecauseHewas
enteringintoHispassion.HeknewthatHistrial,death,resurrection,
andreturntotheFatherwereimminent,soHesaidtoHisdisciples,“I
deeplydesiretocelebratethePassoverwithyouonelasttime.”
TheimmediatecontextinwhichJesusinstitutedtheLord’sSupper
wasthecelebrationofthePassoverfeastwithHisdisciples.Thelink
toPassoverisseennotonlyinHiswordstothedisciplesbutalsoin
similarlanguageusedbytheApostlePaulwhenhewrotetothe
Corinthianchurch.Hewrote,“Christ,ourPassoverlamb,hasbeen
sacrificed”(1Cor.5:7).It’sclearthattheApostoliccommunitysawa
linkbetweenthedeathofChristandtheOldTestamentPassover
celebration.
Forustogetahandleonthat,wehavetolookbacktothepagesofthe
OldTestamenttothehistoricalcontextoftheinstitutionofthe
Passover.WemustremembertheenslavementofthepeopleofIsrael
inEgyptunderthedominationofaruthlesspharaoh.Recallthatthe
peoplesufferedgreatly,andtheymoanedandtheygroanedintheir
suffering,buttheirgroaningdidnotgounheard.Weunderstandthat
GodappearedintheMidianitewildernesstotheagedMoseswhowas
livinginexileasafugitivefromtheforcesofPharaohatthattime.
WhenGodappearedtoMosesandspoketohimoutoftheburning
bush,Hesaid,“Donotcomenear;takeyoursandalsoffyourfeet,for
theplaceonwhichyouarestandingisholyground”(Ex.3:5).
Inthatencounter,GoddirectedMosestogobothtoPharaohandtothe
JewishpeopletodelivertheWordofGodtothem.Werecallthat
Mosesfeltinadequateforthetaskandwonderedhowhewasgoingto
beabletocommunicatetheWordofGodwithanyauthoritytoeither
PharaohorthepeopleofIsrael.Essentially,Mosessaid,“Whywould
theyfollowme?Whyshouldtheybelieveme?”Andtoparaphraseit,
Godreplied:“Look,yougo.YoutellthemI’veheardthecryofMy
people,andyoutellPharaohthatIsay,‘LetMypeoplegothatthey
cancomeandworshipmeonthemountainwhereIwillshowthem,’
andyoutellthepeopletopackupandtoleavePharaohandEgypt.”
SoGodempoweredMoseswiththeabilitytoperformmiraclesin
ordertoauthenticatetheoriginofthisincrediblemessage.
Fromthere,whattookplacewasacontestofwillandpowerbetween
God,throughMoses,andthemagiciansofPharaoh’scourt.Inavery
shorttimethetricksofthemagicianswereexhausted,andthepower
ofGodwasmademanifestthroughMosesindramaticways.There
weretenplaguesinall,butit’sinthefirstninethatweseean
escalationofdramaandconflictbetweenMosesandPharaoh.One
plaguewouldbefalltheEgyptians.Then,Pharaohwouldrelentand
say,“Okay,leave;takeyourpeopleandgo.”Butassoonasthephrase
leftthelipsofPharaoh,GodwouldstepinandhardenPharaoh’s
heart.ThiswastomakeitverycleartothepeopleofIsraelthattheir
redemptionwasfromthehandofGodandnotfromthegraceof
Pharaoh.So,anothercontestwouldensue.Anotherplaguewould
befalltheEgyptians,Pharaohwouldrelent,Godwouldharden
Pharaoh’sheartandhewouldkeepthepeopleincaptivity.Then
anothercontestwouldensue,thenanother,andthenanother,until
finally,PharaohhadjustaboutallhecouldtakefromMoses,andhe
said:“Getawayfromme!Takecarenevertoseemyfaceagainoryou
shalldie.”AndMosesrespondedbysaying,“Youhavespokenwell,
forIwillneverseeyourfaceagain.”
ItwasatthispointinthedramawhereGodannouncedtoMosesthe
tenthplaguethatHewouldbringupontheEgyptians.Thisplaguewas
theworstofalloftheplaguesbecauseitinvolvedthedestructionof
thefirstbornsonsofalloftheEgyptians,includingthefirstbornsonof
Pharaoh.SoGodtoldMoses:
YetoneplaguemoreIwillbringuponPharaohandupon
Egypt.Afterwardhewillletyougofromhere.Whenhe
letsyougo,hewilldriveyouawaycompletely.Speaknow
inthehearingofthepeople,thattheyask,everymanof
hisneighborandeverywomanofherneighbor,forsilver
andgoldjewelry.”AndtheL ORDgavethepeoplefavorin
thesightoftheEgyptians.Moreover,themanMoseswas
verygreatinthelandofEgypt,inthesightofPharaoh’s
servantsandinthesightofthepeople.SoMosessaid,
“ThussaystheLORD:‘AboutmidnightIwillgooutinthe
midstofEgypt,andeveryfirstborninthelandofEgypt
shalldie,fromthefirstbornofPharaohwhositsonhis
throne,eventothefirstbornoftheslavegirlwhois
behindthehandmill,andallthefirstbornofthecattle.
Thereshallbeagreatcrythroughoutallthelandof
Egypt,suchastherehasneverbeen,noreverwillbe
again.Butnotadogshallgrowlagainstanyofthepeople
ofIsrael,eithermanorbeast,thatyoumayknowthatthe
LORDmakesadistinctionbetweenEgyptandIsrael.’And
alltheseyourservantsshallcomedowntomeandbow
downtome,saying,‘Getout,youandallthepeoplewho
followyou.’AndafterthatIwillgoout.”Andhewentout
fromPharaohinhotanger.ThentheLORDsaidtoMoses,
“Pharaohwillnotlistentoyou,thatmywondersmaybe
multipliedinthelandofEgypt(Ex.11:1–9).
Then,inthebeginningofthetwelfthchapterofExodus,Godbrought
MosestoHimselfandinstitutedthecelebrationofthePassover.We
mustconsiderthefollowingnarrativefromthebookofExodus
becauseithassuchadramaticimpactonthefuturelifeoftheJewish
nation.ThisistheinstitutionthatiscelebratedintheUpperRoom
betweenJesusandHisdisciples:
TheLORDsaidtoMosesandAaroninthelandofEgypt,
“Thismonthshallbeforyouthebeginningofmonths.It
shallbethefirstmonthoftheyearforyou.Tellallthe
congregationofIsraelthatonthetenthdayofthismonth
everymanshalltakealambaccordingtotheirfathers’
houses,alambforahousehold.Andifthehouseholdis
toosmallforalamb,thenheandhisnearestneighbor
shalltakeaccordingtothenumberofpersons;according
towhateachcaneatyoushallmakeyourcountforthe
lamb.Yourlambshallbewithoutblemish,amaleayear
old.Youmaytakeitfromthesheeporfromthegoats,and
youshallkeepituntilthefourteenthdayofthismonth,
whenthewholeassemblyofthecongregationofIsrael
shallkilltheirlambsattwilight.“Thentheyshalltake
someofthebloodandputitonthetwodoorpostsandthe
lintelofthehousesinwhichtheyeatit.Theyshalleatthe
fleshthatnight,roastedonthefire;withunleavened
breadandbitterherbstheyshalleatit.Donoteatanyof
itraworboiledinwater,butroasted,itsheadwithits
legsanditsinnerparts.Andyoushallletnoneofit
remainuntilthemorning;anythingthatremainsuntilthe
morningyoushallburn.Inthismanneryoushalleatit:
withyourbeltfastened,yoursandalsonyourfeet,and
yourstaffinyourhand.Andyoushalleatitinhaste.Itis
theLORD’sPassover.ForIwillpassthroughthelandof
Egyptthatnight,andIwillstrikeallthefirstborninthe
landofEgypt,bothmanandbeast;andonallthegodsof
EgyptIwillexecutejudgments:IamtheLORD.Theblood
shallbeasignforyou,onthehouseswhereyouare.And
whenIseetheblood,Iwillpassoveryou,andnoplague
willbefallyoutodestroyyou,whenIstrikethelandof
Egypt(Ex.12:1-13).
ThisiscriticalbecauseweknowthatthesacramentsoftheNew
Testamentareunderstoodinthelifeofthechurchbothassignsand
sealsofsomethingextremelyimportant.Asacramentgivesadramatic
signthatpointsbeyonditselftosometruthofredemptionthatis
crucialtothelifeofthepeopleofGod.WhenGodinstitutedthe
PassoverintheOldTestament,HewassayingtoMoses,toparaphrase
it:
Takethisanimal,thelambthatiswithoutblemish,and
killit.Takeitsblood,andmarktheentrancetoyour
houses.Putthebloodonthelintelofthedoor,onthe
doorpost,asasignthatmarksyouasthepeopleofGod,
sothatwhentheangelofdeathcomestosmitethe
firstbornoftheland,andtoexecuteMyjudgmentonthe
Egyptians,thedestructionofthatjudgmentwillbefall
onlytheEgyptians.I’mgoingtodifferentiatebetweenthe
peoplethatIhavecalledoutoftheworldtobeMy
covenantandholypeopleandthosewhohaveenslaved
them.SoMywrathwillfallonEgyptbutnotonMy
people.Theangelwillpassovereveryhomethatis
markedbythebloodofthelamb.
Thesigncharacterofthisritualwasreallyasignofdeliverance.It
wasasignofredemptionbecauseitmeantthatthesepeoplewould
escapethewrathofGod.
UltimatecalamityisexposuretothewrathofGod.ChristsavesHis
peoplefromthewrathoftheFather.NotonlyarewesavedbyGod,
butwearesavedfromGod,andthatideaisdramaticallydisplayedin
thePassoverasrecordedinthebookofExodus.Thesignonthe
doorpost,thesignmarkedbythebloodofthelambmeantthatthe
Israeliteswouldberescuedfromcalamitousexposuretothewrathof
God.
Sothatnight,theangelofdeathcameandkilledthefirstbornofthe
Egyptians,butthepeopleofGodwerespared.Afterthat,Mosesled
themoutofbondage,throughtheRedSea,intothePromisedLand,
wheretheybecameGod’speopleunderthecovenantofMoses,
receivingthelawatMountSinai.TheydidgooutandworshipGodat
Hissacredmountain,butasaperpetualremembranceofthis
redemption,everyyearthereafter,thepeopleofIsraelobeyedthe
institutionofthePassover.Theygatheredintheirhomes,andtheyate
thefoodandbitterherbs,andtheydrankthewine,allofwhichthey
didtorememberthesalvationGodhadwroughtforthemintheland
ofEgypt.Theyparticipatedinthisoriginalcelebrationwiththeirstaffs
intheirhands,aspeoplewhowerereadytomove,readytomarchat
anysecondbecausetheLordsaidtheyweretobereadytomoveout
ofEgypt,outofbondageintothePromiseLandassoonasPharaoh
andhisforcesweredestroyed.
WhenJesuscelebratedHisfinalPassoverwithHisdisciples,He
departedfromthestandardliturgyinthemiddleofthecelebration.He
addedanewmeaningtothePassovercelebrationasHetookthe
unleavenedbread,attachinganewsignificancetoitwhenHesaid,
“ThisisMybodywhichisbrokenforyou.”Then,afterthesupperhad
beencompleted,Hetookthewineandhesaid,ineffect,“I’m
attachinganewsignificancetothiselementasyoucelebratethe
Passoverbecausethiswineismyblood.Notthebloodofthelambin
theOldTestamentwhosebloodwasmarkedonthedoorpost,butnow
thiscupismyblood.”Inessence,Jesuswassaying,“Iamthe
Passover;IamthePaschalLamb;Iamtheonewhowillbesacrificed
foryou.ItisbyMybloodbeingmarkedoverthedoorofyourlifethat
youwillescapethewrathofGod.”SoHesaid:“Fromnowon,thisis
Myblood,whichisshedforyoufortheremissionofyoursins.Thisis
thebloodofanewcovenant.”ThisnewcovenantthatHeinstituted
thatverynightfulfillstheoldcovenant,givingititsfullestandmost
meaningfulexpression.
I
nLuke22weread:
ThencamethedayofUnleavenedBread,onwhichthe
Passoverlambhadtobesacrificed.SoJesussentPeter
andJohn,saying,“GoandpreparethePassoverforus,
thatwemayeatit.”Theysaidtohim,“Wherewillyou
haveusprepareit?”Hesaidtothem,“Behold,whenyou
haveenteredthecity,amancarryingajarofwaterwill
meetyou.Followhimintothehousethatheentersand
tellthemasterofthehouse,‘TheTeachersaystoyou,
Whereistheguestroom,whereImayeatthePassover
withmydisciples?’Andhewillshowyoualargeupper
roomfurnished;prepareitthere.”Andtheywentand
founditjustashehadtoldthem,andtheypreparedthe
Passover.
Andwhenthehourcame,hereclinedattable,andthe
apostleswithhim.Andhesaidtothem,“Ihaveearnestly
desiredtoeatthisPassoverwithyoubeforeIsuffer.ForI
tellyouIwillnoteatituntilitisfulfilledinthekingdom
ofGod.”Andhetookacup,andwhenhehadgiven
thankshesaid,“Takethis,anddivideitamong
yourselves.ForItellyouthatfromnowonIwillnotdrink
ofthefruitofthevineuntilthekingdomofGodcomes.”
Andhetookbread,andwhenhehadgiventhanks,he
brokeitandgaveittothem,saying,“Thisismybody,
whichisgivenforyou.Dothisinremembranceofme.”
Andlikewisethecupaftertheyhadeaten,saying,“This
cupthatispouredoutforyouisthenewcovenantinmy
blood.Butbehold,thehandofhimwhobetraysmeis
withmeonthetable.FortheSonofMangoesasithas
beendetermined,butwoetothatmanbywhomheis
betrayed!”(vv.7–22).
InthisdescriptionoftheinstitutionoftheLord’sSupper,weseethat
Jesusrefersspecificallytotwodimensionsoftime—thepresentand
thefuture.Inourculture,wegenerallymeasurethepassingoftimeby
referringtothepast,thepresent,andthefuture.Whenwelookatthe
meaningandsignificanceoftheLord’sSupperinthelifeofthe
Christiancommunity,weseethatithassignificanceandapplicationto
allthreedimensionsoftime.
TheLord’sSupperisrelatedtothepastbyvirtueofitslinktothe
Passover.Inaddition,whatJesustalkedaboutintheUpperRoomhas
sincetakenplace,soHisdeathonthecrossispasttousaswell.He
tellsthedisciplesthattheyweretodothissacrament“inremembrance
ofHim.”TotheextentthatourcelebrationoftheLord’sSupperisa
remembrance,thefocusisonwhattookplaceinthepast.
Oftentimes,intheBible,weseewhatwecallthesacralizationof
spaceandoftime.Thatis,weseecountlessexampleswhereGodor
HispeopleIsrael,gavesacred,holy,andconsecratedsignificanceto
particulartimesandtoparticulareventsthattookplaceintheirworld.
ConsiderMoses’callbyGodintheMidianitewilderness:“Thenhe
said,‘Donotcomenear;takeyoursandalsoffyourfeet,fortheplace
onwhichyouarestandingisholyground’”(Ex.3:5).WhatGodwas
sayingtoMoseswas,“Moses,thisplaceontheplanetisnowsacred;
thisisaholysite.”Whatmadethegroundholywasnotthefactthat
Moseswasthere.Itwasholygroundbecauseitwasapointof
intersectionbetweenGodandHispeople.IfyougothroughtheOld
Testament,youwillseespecialplaceswhereGodmetwithHispeople
oractedmightilyonbehalfofHispeople.Intheseinstances,itwas
oftencustomaryforthepeopletomarkthespot.Usuallyitwasdone
bybuildingaverysimplealtarwithstones.
Forexample,whenNoahlandedonthetopofMt.Araratandexited
fromtheark,oneoftheveryfirstthingshedidwasbuildanaltarthere
toremembertheplacewhereGodhaddeliveredhimandhisfamily
fromthedeluge.AfterthechildrenofIsraelpassedovertheJordan
undertheleadershipofJoshua,theyerectedamonument.Weseethis
againandagain.WhenJacobhadhismidnightvisionofGod
ascendinganddescendingfromtheheavensashewasonhiswayto
findawife,henamedthatspotBethelbecausehesaid,“Surelythe
Lordisinthisplace,andIdidnotknowit”(Gen.28:16).Sohetook
thestonethathehadusedforapillowduringthenightandhe
anointeditwithoilandplaceditthereasamarkersinceGodhad
appearedtohiminthedreamandhadmadeHispromisetohim.
IntheBible,timeandagain,weseethesacralizationofspace.Wedo
ittodayaswell.Afewyearsago,therewasatragicandfataltraffic
accidentveryclosetomyhomeinwhichoneofthevictimswasalittle
girlwhowasagymnast.Shelivedacrossthestreetfromme,andon
mywaytoworkeveryday,Ipassthetreewherethecarcrashed.To
thisday,thereareallkindsofmemorials,flowers,andcrosses
markingthespotwhereshedied.Weallhavespecialplacesinour
lives.Theymaybespecialforgoodorbadreasons,butwecountthese
placesasholytous,sometimeswithphysicalmarkers
NotonlydowehavesacredspaceinScripture,butwealsohave
sacredtime.ThefestivalsoftheOldTestamentinvolvedthe
sacralizationoftime.WithrespecttothePassover,Godordainedfor
thepeopleofIsraeltocelebrateannuallytheirredemptionfrom
slaveryinEgyptbymarkingasacredmomentonthecalendarforthe
feastofthePassover.Thiswassacredtime.
Wemarksacreddaysonthechurchcalendaraswell.Wegotochurch
onSundaystorememberthefactthatJesuswasraisedonSunday
morning.WecelebratethefeastofPentecost.WecelebrateEasterand
Christmas.Wecelebratethesethingsbecause,ashumanbeings,itis
stronglyrootedinourhumanitytohavesacredtime.Wewantto
rememberthosemomentsthataremostimportanttousinhistory.We
celebrateourownbirthdaysasifthereweresomethingsacredabout
them.Theyaresacredinthesensethatthey’reextraordinaryand
specialtous.It’sgoodtorememberthedayinwhichwecameinto
thisworld.Wecelebrateweddinganniversariesbecausewewantto
rememberthesignificanceofthem.
I’msureourLordunderstoodthishumanneedtorecapitulateand
recollectimportantmoments.WhenHegatheredwithHisdisciplesin
theUpperRoom,oneoftheelementsofthisinstitutionwasHis
commandtorepeatthissupperinremembrance.“Dothisin
remembranceofme”(Luke22:19).Inasense,whatChristsaidisthat
“IknowthatI’vebeenyourteacherforthreeyears.I’vedonemany
things,someofwhichyou’regoingtoforget;butwhateverelse,
pleasedon’tforgetthisbecausewhatyouaregoingtoexperiencein
thenexttwenty-fourhoursisthemostimportantthingthatIwillever
doforyou.Don’teverforgetit.Youarerememberingme.Youare
rememberingMydeath,thepouringoutofMyblood,thebreakingof
Mybody,whichwilloccuronthemorrow.Pleasedon’teverforget
it.”Andso,fortwothousandyears,thechurchhasrememberedthe
deathofChristinthissacredmemorialoftheLord’sSupper.
JesusalsounderstoodthetraditionalJewishlinkbetweenapostasyand
forgetting.Linguistically,thatlinkisfoundintheverywordapostate,
whichmeans“alettinggooforforgetting.”Anapostateissomebody
whohasforgottenwhatheoncewascommittedto.Weremember
Psalm103,whereDavidcries,“BlesstheLord,Omysoul!And
forgetnotallofhisbenefits.”
Jesusdiedtwothousandyearsago,andnotonesecondpassesonthe
clockthattherearen’tpeoplesomewhereinthisworldsittingdown,
breakingbread,drinkingwine,andrememberingChrist’sdeathuntil
Hecomes.
I
nLuke’sgospelweread,“Youarethosewhohavestayedwithme
inmytrials,andIassigntoyou,asmyFatherassignedtome,a
kingdom,thatyoumayeatanddrinkatmytableinmykingdomand
sitonthronesjudgingthetwelvetribesofIsrael”(22:28–30).
HereJesusfocusedonthefutureorientationoftheconsummationof
Hiskingdom.HeistheAnointedOnewhomtheFatherhasdeclared
tobetheKingofkingsandLordoflords.HementionedthatHis
FatherhasbestoweduponHimakingdom,andinlikemannerHenow
bestowsuponHisdisciplesthekingdomofGodandpromisesthat
therewillbeatimeinthefuturewhenHewillsitwiththematHis
table.ImpliedinthisstatementfromJesusistheanticipatedpromise
ofthemarriagefeastoftheLamb,thegreatceremonyofChristand
Hisbride,whichwilltakeplaceinheaven(Rev.19:6–10).
First,let’slooktotheOldTestament,whereweseesomebriefhints
ofthisfutureexpectation.Psalm23readsasfollows:
TheLORDismyshepherd;Ishallnotwant.Hemakesme
liedowningreenpastures.Heleadsmebesidestill
waters.Herestoresmysoul.Heleadsmeinpathsof
righteousnessforhisname’ssake.EventhoughIwalk
throughthevalleyoftheshadowofdeath,Iwillfearno
evil,foryouarewithme;yourrodandyourstaff,they
comfortme(vv.1–4).
DavidlikenedtheLordGodtoashepherd.Davidhimselfcamefrom
theranksoftheshepherds,soheknewtheimageryofwhichhewas
speaking.Heknewitisthetaskoftheshepherdtotendthesheep.If
you’veeverseenaflockofsheep,youknowhowthey’reaimlessin
theirmeanderingsunlesssomebodyisleadingthem.Inthistext,the
GoodShepherdtakesthesheepintothegreenpastures,placesthem
notbytherapidswheretheymightfallintothewateranddie,but
givesthemaplaceneartranquilpoolsofwater.Thesearesafeplaces
todrinkandsatisfytheirthirst.ThentheShepherdleadsthesheepin
thepathsofrighteousness.Eventhoughtheywalkthroughthevalley
oftheshadowofdeath,theyaren’tafraid,becausetheShepherdis
withthem.HecomfortsthembyHisstaffandHisrod.Heusestherod
todefendthesheepfromwolves,andHeusesthestafftoherdthem
andkeeptheminHissafepresence.
InthemidstofallofthesebeautifulimagesofGodasagood
shepherd,Davidgoesontosay,“Youprepareatablebeforemeinthe
presenceofmyenemies;youanointmyheadwithoil;mycup
overflows”(v.5).GodvindicatesHispeople,andHevindicatesthem
inthepresenceofthosewhohavefalselyaccusedthem.Inessence,
Davidsaid,“NotonlydoesHeprepareatablebeforeme,butHe
preparesthistableandinvitesmetoHistablepublicly.”Notonlydo
theyenjoyafeastatHistable,butthecupthatissetbeforethem
flowsoverwiththewinethatmakestheheartglad.Inaveryreal
sense,thispsalmanticipatestheMessiah,whocomesastheGood
Shepherd.ThisMessiahisalsothesameonewhoreferstoHimselfas
thelivingbreadthathascomedownfromheaven(John6:51).From
theOldTestamentimageoftheshepherd,theNewTestamentshows
thefulfillmentinChristJesus,theGoodShepherdwholaysdownHis
lifeforHissheep,andwhoisnotahirelingwhofleeswhenthe
wolvescome.Yetatthesametime,Healsofulfillsthehistoric
experienceoftheprovisionoffoodstuffsfromheavenbywayofthe
mannaduringthewildernessexperienceoftheJews.Godgavethem
dailyprovisionstosatisfytheirphysicalneedsbyfeedingthemmanna
fromheaven.ThatimageisemployedintheNewTestamentwhen
Jesusiscalledthe“Breadofheaven”whocomesdownfromheaven
tofeedandnurtureHispeople.
InordertounderstandthatconsummationoftheKingdominthe
Lord’sSupper,wemustlookatMatthew22andtheparableofthe
WeddingFeast.
AndagainJesusspoketotheminparables,saying,“The
kingdomofheavenmaybecomparedtoakingwhogave
aweddingfeastforhisson,andsenthisservantstocall
thosewhowereinvitedtotheweddingfeast,butthey
wouldnotcome.Againhesentotherservants,saying,
‘Tellthosewhoareinvited,“See,Ihavepreparedmy
dinner,myoxenandmyfatcalveshavebeenslaughtered,
andeverythingisready.Cometotheweddingfeast.”’But
theypaidnoattentionandwentoff,onetohisfarm,
anothertohisbusiness,whiletherestseizedhisservants,
treatedthemshamefully,andkilledthem.Thekingwas
angry,andhesenthistroopsanddestroyedthose
murderersandburnedtheircity.Thenhesaidtohis
servants,‘Theweddingfeastisready,butthoseinvited
werenotworthy.Gothereforetothemainroadsand
invitetotheweddingfeastasmanyasyoufind.’And
thoseservantswentoutintotheroadsandgatheredall
whomtheyfound,bothbadandgood.Sotheweddinghall
wasfilledwithguests.“Butwhenthekingcameintolook
attheguests,hesawthereamanwhohadnowedding
garment.Andhesaidtohim,‘Friend,howdidyougetin
herewithoutaweddinggarment?’Andhewas
speechless.Thenthekingsaidtotheattendants,‘Bind
himhandandfootandcasthimintotheouterdarkness.
Inthatplacetherewillbeweepingandgnashingofteeth.’
Formanyarecalled,butfewarechosen”(vv.1–14).
Inthisparable,thereisafrighteningelementofjudgmentaswellasan
excitingpromiseofunspeakableblessing.RememberthatwhenChrist
came,HisentranceintotheworldwasdefinedintermsoftheGreek
wordkrisis,fromwhichwegettheEnglishwordcrisis.Hiscoming
broughtthesupremedivision—betweenthosewhowouldembrace
HimandthosewhowouldrejectHim.WearetoldinJohn1:11that
JesuscametoHisown,namely,totheJewishnation,butHisown
peoplereceivedHimnot.Inasense,thisparableisarecapitulationof
thehistoryofIsrael,whomGodinvitedtobeHisbride.Butthey
refusedtocometoHisweddingfeast.Theywerenotinterested.They
hadbetterthingstodo.Sotheyleftandwenthome.Theywentanddid
everythingbutrespondtotheinvitationtotheweddingfeastthattheir
LordGodhadoffered.Whentheservantswentouttoinvitethem,they
murderedtheservants.Whowerethosepeople?Obviously,theywere
theprophetsofIsraelwhoweremurderedbyGod’schosenpeople.
Finally,Godsaid,“MySonisgoingtohaveabride,akingdom,a
weddingwheretherewillbeamultitudeofguests.”SoHesent
servantsoutintothehighwaysandthebywaystofindpeoplewho
werenotpartoftheoriginalcommunity.Thisobviouslyrefersto
God’sbringinginGentileswhowerestrangersandforeignerstothe
covenantofIsrael.HegivesthesepeopletotheSontocelebratethe
marriagewithHisbride.
InthebookofRevelation,wehavereferencestothemarriagefeastof
theLamb.Inchapter19,weread:
AfterthisIheardwhatseemedtobetheloudvoiceofa
greatmultitudeinheaven,cryingout,“Hallelujah!
SalvationandgloryandpowerbelongtoourGod,forhis
judgmentsaretrueandjust;forhehasjudgedthegreat
prostitutewhocorruptedtheearthwithherimmorality,
andhasavengedonherthebloodofhisservants.”Once
moretheycriedout,“Hallelujah!Thesmokefromher
goesupforeverandever.”Andthetwenty-fourelders
andthefourlivingcreaturesfelldownandworshiped
Godwhowasseatedonthethrone,saying,“Amen.
Hallelujah!”Andfromthethronecameavoicesaying,
“PraiseourGod,allyouhisservants,youwhofearhim,
smallandgreat.”ThenIheardwhatseemedtobethe
voiceofagreatmultitude,liketheroarofmanywaters
andlikethesoundofmightypealsofthunder,cryingout,
“Hallelujah!FortheLordourGodtheAlmightyreigns.
Letusrejoiceandexultandgivehimtheglory,forthe
marriageoftheLambhascome,andhisBridehasmade
herselfready;itwasgrantedhertoclotheherselfwith
finelinen,brightandpure”—forthefinelinenisthe
righteousdeedsofthesaints.Andtheangelsaidtome,
“Writethis:Blessedarethosewhoareinvitedtothe
marriagesupperoftheLamb.”Andhesaidtome,
“ThesearethetruewordsofGod.”ThenIfelldownat
hisfeettoworshiphim,buthesaidtome,“Youmustnot
dothat!Iamafellowservantwithyouandyourbrothers
whoholdtothetestimonyofJesus.WorshipGod.”For
thetestimonyofJesusisthespiritofprophecy(vv.1–10).
InthisfinalbookoftheNewTestament,wehavetheopportunityto
seeaglimpseintothefuture.HereJohnseesthemarriagefeastofthe
LambthatisreadyforHisbride,theChurch.Therewillcomeaday
whenallwhoarefaithfultoChristwillbegatheredtogetherinheaven
forthisjoyouscelebration,forthisfinalmarriagetoChrist,whichwill
bemarkedbyafeastthatwouldsurpassanythingthatwecould
imagineinthisworld.
Knowingthisfuturepromisethatrunsthroughouttheteachingofthe
NewTestament,weseereferencestoitintheinstitutionoftheLord’s
Supper.JesuscallsattentiontothefuturetimewhenHewillsitdown
withHispeopleandcelebrateatthefeastofthekingdomofGodin
heaven.Therestillremainsagrandcelebration.Everytimewe
celebratetheLord’sSupperinthisworld,weshouldn’tonlylookback
toChrist’spastaccomplishments,buttothefuturefeastthatisyetto
befulfilled.ThereisstillmoreofthekingdomofGodforusto
experience.Wehaveexperiencedtheinaugurationofthekingdomin
Christ’slife,death,andresurrection,butwestillawaitthefinal,future
consummationofthekingdom.SowhenwecelebratetheLord’s
Supper,weseethatit’snotjustasignofwhathasalreadyhappened,
butit’salsoasignandsealofwhatwillhappeninthefuture.
IntheOldTestament,God’speopleIsraelcelebratedthePassover
onceayear.ThisPassoverlookedforwardtoafuturefulfillment,
whenthePaschalLambwassacrificedonCalvary.Today,everytime
wecelebratetheLord’sSupper,welookintothefutureaswell,tothe
promiseoftheweddingfeastofChristandHisbride.Inthisway,the
Lord’sSupperisaforetasteofheaven.Onedaywewillseethe
BridegroominallofHisglory,andwewillseethechurchofferedto
Himinitsperfection.That’sthefutureorientationoftheLord’s
Supper.
W
hatisthepresentsignificanceofthecelebrationoftheLord’s
Supper?We’veseenitspastandthefuturesignificance,butwhat
aboutthepresent?It’satthispointthatthevastmajorityofthe
controversiessurroundingtheLord’sSupperhaveemerged.
Throughoutchurchhistory,mostpeoplehavefavoredtheviewthat
therealpresenceofChristispresentattheLord’sSupper.Inother
words,weareinarealcommunionwithHimatthetable.Ofcourse,
noteverybodybelievesthatthere’sanyspecialwayinwhichHe’s
presentattheLord’sSupper,butthat’sclearlytheminorityreport.In
anycase,thecontroversyregardingthepresenceoftheChristinthe
Suppergoesevendeeper.ThemajorityhasagreedthatJesusisreally
present;thepointofcontentionsurroundsthemodeofthatpresence.
Christianshavenotagreedontheanswertothisquestion:Inwhatway
isChristpresentattheLord’sTable?
PartoftheissuecentersaroundhowHispresenceisrelatedtoHis
wordsofinstitution.AllthreeSynopticGospelsreportJesusassaying,
“Thisismybody.”Historically,thequestionthathasemergedinthese
controversiessurroundsthewordis.Howmustisbeunderstood?
Whensomethingissaid“tobe”somethingelse,theverbtobeserves
asanequalsign.Youcanreversethepredicateandthesubject
withoutanylossinmeaning.Forexample,ifonesaysthat“abachelor
isanunmarriedman,”thereisnothinginthepredicatethat’snot
alreadypresentinthenotionofbachelorinthesubject.Thetermisin
thatsentenceservesasanequalsign.Wecouldreversethemandsay,
“Anunmarriedmanisabachelor.”
Inadditiontothisuseoftheverbtobe,thereisalsothemetaphorical
use,wheretheverbtobemaymean,“represents.”Forexample,think
ofthe“Iam”statementsofJesusthatarefoundintheGospelofJohn.
Jesussays,“IamtheVine,youarethebranches.IamtheGood
Shepherd.IamtheDoorthroughwhichmenmustenter.Iamthe
Way;IamtheTruth;IamtheLife.”It’sclearfromanyreadingof
thosetextsthatJesusisusingtherepresentativesenseoftheverbtobe
inametaphoricalway.WhenHesays,“IamtheDoor,”Heisnot
crasslysayingthatwherewehaveskin,Hehassomekindofwooden
veneerandhinges.Hemeansthat,“Iam,”metaphorically,“the
entrancepointintothekingdomofGod.Whenyouenteraroom,you
havetogothroughthedoor.Inthesameway,ifyouwanttoenter
God’skingdom,you’vegottocomethroughme.”
WhenwearriveatthewordsoftheinstitutionoftheLord’sSupper,
theobviousquestionis,howisChristusingthewordishere?IsJesus
saying,“ThisbreadthatIambreakingreallyismyfleshandthiscup
ofwinethatI’veblessedismyblood?”Whenpeoplearedrinkingthe
winearetheyactuallydrinkingHisphysicalblood?Whentheyare
eatingthebread,aretheyactuallyeatingHisphysicalflesh?That’s
whatthiscontroversyisabout.
Remember,infirst-centuryRome,Christianswereaccusedofthe
crimeofcannibalism.TherewererumorsthattheChristianswere
meetinginsecretplacessuchasthecatacombstodevoursomebody’s
bodyandtodrinkthatperson’sblood.Eventhatearlyinchurch
history,theideaofarealconnectionbetweenbreadandfleshandthe
wineandbloodhadalreadyappeared.
Inthesixteenthcentury,theLutheransandtheReformedfoundthat
themainbarrierthatkeptthemapartwastheirunderstandingofthe
Lord’sSupper.Theyagreedonalmosteverythingelse.MartinLuther
insistedontheidentitymeaningofthewordishere.Inthemidstof
thediscussions,herepeatedoverandovertheLatinphrasehocest
corpusmeum—“thisismybody.”Heinsistedonthis.
Oneofthemajorcontroversiesofthesixteenth-centuryReformation
hadtodowiththeRomanCatholicunderstandingoftheLord’s
Supper.TheRomanCatholicChurch’sviewthenandnowiswhatis
knownastransubstantiation.Thisistheviewthatthesubstanceofthe
breadandwinearetransformedsupernaturallyintotheactualbody
andbloodofJesuswhenoneparticipatesintheLord’sSupper.But
therewasasimpleobjectiontothisview.Whenpartakingofthe
Lord’sSupper,thebreadandwinestilllookedlike,tasted,felt,
smelled,andsoundedlikebreadandwine.Therewasnodiscernible
differencebetweenthebreadandwinebeforetheconsecrationofthe
elementsandafter.Apersoncouldsay,“You’retellingmeabouta
miracleofChristreallybeingphysicallypresenthere,butitsure
doesn’tlooklikeit.Theelementsseemexactlythesameastheywere
beforehand.”
Inordertoaccountforthisproblem,theRomanCatholicChurchcame
upwithaphilosophicalformulatoaccountforthephenomenonofthe
appearancesofbreadandwine.Theyreachedbackintothepasttothe
philosophicalcategoriesofAristotleandborrowedhislanguageto
articulatetheirview.
Aristotlewasconcernedwiththenatureofrealityandhemadea
distinctionbetweenthesubstanceofanobjectandtheaccidentsofan
object.Theterm“accident”referredtoanexternal,perceivablequality
ofathing.Ifyouweretodescribeme,youwoulddescribemeinterms
ofmyweight,height,theclothesthatI’mwearing,myhairstyle,the
colorofmyface,orthecolorofmyeyes.Inallofthesedescriptions,
youarerestrictedtomyexternal,perceivablequalities.Youdon’t
knowwhatIaminmypersonalessence.Idon’tknowthetrueessence
ofapieceofchalk.Ionlyseeacylindricalshape,hardness,andthe
colorwhite.Thosearealltheoutwardperceivablequalitiesofchalk.
Aristotlebelievedthateveryobjecthaditsownsubstanceandevery
substancehaditscorrespondingaccidents.Ifyouhadthesubstanceof
anelephant,youwouldalsohavetheaccidentsofanelephant.For
Aristotle,ifitlookedlikeaduck,walkedlikeaduck,andquackedlike
aduck,itwasaduck.Theessenceofducknessalwaysproducesthe
accidentsofduckness.Anytimeyouseetheaccidentsofduckness,
youknowthatwhatyoucan’tseebeneaththesurfaceistheessenceof
duckness.
ThemedievalWesternchurchborrowedfromAristotle’s
philosophicalattempttodefinethedifferencebetweensurface
perceptionanddepthrealityforthedoctrineoftransubstantiation.
TheysaidthatintheMass,adoublemiracletakesplace.Ontheone
hand,thesubstanceofthebreadandwinechangesintothesubstance
ofthebodyandbloodofChrist,whileontheotherhand,theaccidents
remainthesame.Whatdoesthatmean?Priortothemiracle,youhave
thesubstanceofbreadandtheaccidentsofbreadandyouhavethe
substanceofwineandtheaccidentsofwine.Butafterthemiracle,you
nolongerhavethesubstanceofbreadorthesubstanceofwine.
Instead,youhavethesubstanceofthebodyandbloodofChrist,but
youhavetheaccidentsofbreadandwineremaining.Saiddifferently,
youhavetheaccidentsofbreadandwinewithouttheirsubstances.
Thesecondmiracleisseeninhavingthesubstanceofthebodyand
bloodofChristwithouttheaccidentsoffleshandblood.Thatisthe
senseofthedoublemiracle.Youhavethesubstanceofonethingand
theaccidentsofanother.ItisimportanttonotethatAristotlehimself
wouldneverhaveallowedforthislineofthinkingintherealworld.
AfewdecadesagoinWesternEurope,therewasaDutchRoman
CatholictheologianwhopublishedaworktitledChristtheSacrament
oftheEncounterwithGodinwhichheintroducedacompletelynew
idea.HesaidthatwhathappensinthemiracleoftheMassisnota
supernaturaltransformationofthesubstanceofonethingintothe
substanceofanother.Itwasn’ttransubstantiation,butitwaswhathe
calledtransignification.HesaidthatintheMass,theelementsof
breadandwinetakeonaheavenlysignificance.There’sarealchange
inthesignificanceoftheelementseventhoughthenatureofthe
elementsremainsthesame.HewassupportedbytheDutchcatechism
andsomeotherprogressivetheologiansatthattime,anditcreateda
majorcontroversywithintheRomanCatholicChurch.In1965,the
PopepublishedanencyclicaltitledMysteriumFidei,“TheMysteryof
theFaith,”inwhichherespondedtothisissueandsaidthatnotonlyis
thecontentofthechurch’shistoricdoctrineimmutable,butits
formulationisaswell.HesaidtheAristotelianformulationof
transubstantiationwillcontinuetostand.Thatremainstheofficial
viewoftheRomanCatholicChurch.Thisencyclicaleffectively
rejectedcreativesolutionsofferedbysometoaddresstheproblem
theyperceivedwithtransubstantiation.
Lutherobjectedtotransubstantiationbecausehebelieveditinvolved
anunnecessarymiracle.Lutherbelievedthattherealfleshandblood
ofJesuswerepresentintheelements,buttheyarein,with,andunder
them.Theelementsdon’tbecomethebodyandbloodofChrist,but
ratherthebodyandbloodofChristaresupernaturallyaddedtothe
elements.Inthissense,hestillarguedfortherealpresenceofthe
physicalbodyandbloodofChrist.
TheReformed,suchasJohnCalvinandmanyothers,rejected
Luther’sview,thoughnotonsacramentalgroundsbuton
Christologicalgrounds.We’llseektounderstandthisrejectioninthe
nextchapterasweunpackthedualnatureofChrist.
I
nordertounderstandCalvin’srejectionofLuther’sviewofthe
Lord’sSupper,wehavetodigintochurchhistoryforsomehelp.
Throughoutthecourseofchurchhistoryvariousheresieshavebeen
putforthconcerningthehumananddivinenatureofChrist.
In451,attheCouncilofChalcedon,theChurchFathershadtodeal
withtheseheresiesontwodifferentfronts.Ontheonehand,therewas
theMonophysiteheresy,whichwasproposedbyamannamed
Eutyches.AccordingtoEutyches,Christhadanaturethatwasneither
fullydivinenorfullyhuman;rather,Hehadasinglenature.Oneway
tosummarizehisviewwouldbetosaythatChristhadadeifiedhuman
natureorahumanizeddivinenature.Atthesametime,attheother
extreme,therewasahereticbythenameofNestorius.Hearguedthat
ifyouhavetwonatures,thenyoumusthavetwopersons.He
separatedthedivineandhumannatures.
AttheCouncilofChalcedon,thechurchdeclaredthatChristisvera
homo,veradeus.ThismeansthatChristhastwodistinctnatures—one
thatistrulyhumanandonethatistrulydivine—thatareunited
withoutconfusioninasingularperson.Inthisruling,thechurch
effectivelyaddressedtheheresyofEutychesandNestorius.
Additionally,thechurchcraftedwhatarecommonlyreferredtoas
“TheFourNegativesofChalcedon.”These“fournegatives”arelikely
themostimportantformulationthatcamefromthishistoricchurch
council.Atthisfifth-centurycouncil,churchleadersunderstoodthat
whattheyweredealingwithintheincarnationwasasupreme
mystery.Theyknewthattheycouldnotcollectivelysay,ineffect,
“Wehavepenetratedtotallytothemysteryoftheincarnation.”But
theyalsowantedtoaffirm,withoutqualification,thatthereisaperfect
unionbetweenthedivinenatureandthehumannature,andthatthese
twonaturesaregenuine.Buthow,infact,theunityoftheincarnation
isaccomplishedisstillsomethingthatisshroudedinmystery.They
alsowantedtoaffirmthattheyunderstoodenoughtoconfidently
rejectcurrentheresiesthatwerethreateninganorthodox
understandingofthedualnatureofChrist.Thefournegativesareas
follows:thetwonaturesareunitedwithoutmixture,without
confusion,withoutseparation,andwithoutdivision.Howeveryou
understandtherelationshipbetweenthehumannatureandthedivine
nature,youdonotwanttothinkofthemintermsofbeingmixed
togetherorconfused.InHisoneperson,Christ’shumanityanddeity
canneitherbeswallowedupbytheothernorcantheybeseparatedor
divided.
Throughoutchurchhistory,therehavebeenpersistentattemptstotake
oneofChrist’stwonaturesanduseittoswallowtheother.Inliberal
theology,thetendencyhasalwaysbeentoendupwithaJesuswhois
purelyhuman.ThisresultsinaJesuswhoisnotdivine.Thehumanity
swallowsupthedeity.Ontheotherhand,attimeswehavealsoseen
ChristianswhoareoverlyzealoustoprotectthedeityofChrist.In
theirzealtoprotectbiblicaltruth,theygetsoemphaticinreferenceto
HisdeitythattheyunintentionallyleavebehindHishumanity.
WhenwecometotheNewTestament,weseeHishumanityvery
clearly.Hegetshungry,Hegetsthirsty,Heweeps,andHebleeds.All
oftheseelementsmanifestthetruehumannaturethatHepossesses.
Goddoesnotgethungry;Goddoesnotgetthirsty;thedivinenature
doesn’tbleed.Thoseareallaspectsofthehumannature.Theanswer
tothequestion“towhichnaturedoesthebodyofJesusbelong?”is
ratherobvious.HisphysicalbodyisamanifestationofHishuman
nature,notHisdivinenature.
Inadditiontothefournegatives,theChalcedonconfessionendswith
thesewords:“Eachnatureretainsitsownattributes.”Thismeansthat
intheincarnation,thedivinenaturedoesnotstopbeingdivine.It’s
rightherethatweapproachthecontroversysurroundingthepresence
ofChristattheLord’sSupper.Ifeachnatureretainsitsownattributes,
thenwhatdoesitmeanthatthehumannatureretainsitsown
attributes?Omnipresenceisnotanattributeofhumannature.Howis
itpossibleforthehumannatureofJesustobeatmorethanoneplace
atthesametime?
TheLutheransansweredthatobjectionbydevelopinganovel
understandingofthecommunicatioidiomatum—the“communication
ofattributes”—inreferencetotheirdoctrineofubiquity.Ubiquity
means“presenthere,there,andeverywhereatthesametime.”It’sa
synonymforomnipresence.TheLutheransarguethatifthedivine
naturehastheabilitytobepresentatmorethanoneplaceatthesame
time,thenthatpowerandattributeofthedivinenatureis
communicatedtothehumannatureintheSupper.Thismadeit
possibleforthehumannature,includingthehumanbodyofChrist,to
bepresenteverywhereatthesametime.Thehumannaturewas
endowedwithadivineattribute.Incontrast,theReformedchurches
saidthatthisviolatesChalcedonbyconfusingthenaturesofChristso
thateachnaturedoesnotretainitsownattributes.ThisiswhyCalvin
andotherscategoricallyrejectedtheLutheranviewoftheLord’s
Supper.LutherinsistedonthecorporealpresenceofJesusatmore
thanoneplaceatthesametime.Ourcorebeliefsconcerningthe
natureofChristareatstakeinthis,whichiswhytheReformedhave
affirmedtherealpresenceofJesusinthesacrament,butnotinthe
samemannerasLutheransandRomanCatholics.
I
ntheWestminsterConfessionofFaith29.7wereadthesewords,
Worthyreceivers,outwardlypartakingofthevisible
elementsinthissacrament,dothenalsoinwardlyby
faith,reallyandindeed,yetnotcarnallyandcorporally,
butspiritually,receiveandfeeduponChristcrucified,
andallbenefitsofHisdeath:thebodyandbloodofChrist
beingthennotcorporallyorcarnallyin,with,orunder
thebreadandwine;yetasreally,butspiritually,present
tothefaithofbelieversinthatordinance,astheelements
themselvesareintheiroutwardsenses.
Inourconfessionweseeadistinctionbetweentherealpresenceof
JesusandthephysicalpresenceofJesus.Whenitarticulatesthis
notionoftherealpresenceofJesus,whatitmeansisthatspiritually
speaking,Heisreallypresent.Whatdoesthatmean?First,let’s
considerwhatitdoesn’tmean.Sometimeswesay,“Ican’tbewith
younextSunday,butI’llbewithyouinspirit.”Whatdowemean
whenwesaythat?ItmeansthateventhoughI’llbeabsentfromyou
intermsofmyphysicallocation,I’llbethinkingaboutyou.Youcan
countthatasatypeofspiritualpresence.Butwewouldhardly
understandthatsenseofbeingpresentsomewhereinspiritasbeinga
realpresence.Thisiscertainlynotwhattheconfessionmeansorwhat
ReformerssuchasJohnCalvinmeantwhentheytalkedaboutthereal,
spiritualpresenceofChristintheLord’sSupper.
WhatdidCalvinmean?Firstofall,let’sbeginwithCalvin’s
importantformula,whichisexpressedintheLatinphrasefinitumnon
capaxinfinitum.Thisisaphilosophicalprincipledrawnfromreason
orlogic.Hewassayingthatthefinitecannotcontaintheinfinite.If
youhadaninfiniteamountofwater,youcouldnotcontainthatwater
inasix-ounceglass.Simpletounderstand,right?
WithrespecttothehumannatureofJesus,Calvinsaidthatthehuman
bodyofJesuscouldnotcontaintheinfinitedeityoftheSonofGod.
Thisissimplyanotherwayofsayingthatwhilethehumanbodyof
Jesusisnotomnipresent,thedivinenatureofChristis.YetCalvinnot
onlysaidthatChrististrulypresentintheLord’sSupper,touching
Hisdivinenature,butthatintheLord’sSupper,thosewhoare
partakingaretrulystrengthenedandnurturedbythehumannatureof
Christ.Howisthispossibleifthehumannatureisnotomnipresent?
CalvinsaidHeismadepresenttousbythedivinenature.
IntheNewTestament,Jesustalksaboutgoingawayandremaining,
“Littlechildren,yetalittlewhileIamwithyou.Youwillseekme,
andjustasIsaidtotheJews,sonowIalsosaytoyou,‘WhereIam
goingyoucannotcome.’”(John13:33).ThediscipleswatchedHim
ascendintoheaven,andyetHesaidtoHisdisciples,“Eventhough
I’mgoingawayinonesense,neverthelessinanothersense,Iamwith
youalways,eventotheendoftheage.”Jesustalkedaboutapresence
andanabsence.Inaddition,whenPaulspeaksaboutChrist’searthly
ministry,hesaysthatheneverknewChrist“katasarka,”thatis,in
theflesh.HeneversawHiminHisearthlyincarnation;theApostle
didnotknowHimduringHisearthlyministry.TheBiblespeaksof
ChristbeingattherighthandofGod,andtheideaisthatHe’snot
hereintermsofHisvisible,physicalpresence.
TheHeidelbergCatechismspeaksaboutthiswhenitsays,“Touching
Christ’shumannature,Heisnolongerpresentwithus.”Thechurch
hasalwaysunderstoodthatthehumannatureascendedonhigh.
“TouchingHisdivinenature,”saysthecatechism,“Heisneverabsent
fromus.”EventhoughChristinHishumannatureascendedto
heaven,Hisdivinenatureremainsomnipresent,andisparticularly
presentinthechurch.Doesthatmeanthatatthetimeoftheascension,
thehumannaturewenttoheavenandleftthedivinenatureandthat
theperfectunionofthetwowasdisrupted?No.Theincarnationisstill
areality.ItwasarealityevenatthedeathofChrist.Atthedeathof
Christ,thedivinenaturewasnowunitedwithahumancorpse;the
humansoulwenttoheavenandthehumansoulthatwasinheaven
wasunitedwiththedivinenature.Thehumanbodythatwasinthe
tombwasstillunitedwiththedivinenature.Soifwecanunderstand
thatthehumannatureislocalizedbecauseitisstillhuman,thehuman
natureissomewhereotherthanthisworld.However,thehuman
nature,inheaven,remainsperfectlyunitedtothedivinenature.
Rememberthatwhenyouareincommunionwiththedivinenature,
youareincommunionwiththepersonoftheSonofGodandallthat
Heis.WhenImeetHimhereinthedivinenatureandenterinto
communionwiththepersonofJesus,thisdivinenatureremains
connectedandunitedtothehumannature.Bycommuningwiththe
divinenature,I’mnotcommuningwithjustthedivinenature;I’malso
communingwiththehumannature,whichisinperfectunitywiththe
divinenaturewithouthavingthehumannaturetakeuponitselfthe
divineabilitytobeinallthesedifferentplaces.Remember,atnotime
isthehumannatureseparatedfromthedivinenature;thus,youcan
maintaintheunityofthetwonaturesandmaintainthelocalizationof
thehumannaturewithoutdeifyingthehumannature.Andyet,the
personofChristcanbepresentinmorethanoneplaceatmorethan
onetimebyvirtueoftheomnipresenceofthedivinenature.
ItisimportanttoseethedifferencebetweenthisviewandtheRoman
Catholicview.TheRomanCatholicviewempowersthehumannature
tocomedowntoearthinallthesedifferentplacesatonce.Inthisway,
youcanfindthehumanbodyofChristinasmanyRomanCatholic
parishesasthereareintheworld.We’rerejectingthisideabecause
Christ’sbodyisinheaven.Wemeettheactualpersoninallofour
variouschurchesandenterintoblessedcommunionwiththewhole
Christbyvirtueofthecontactwehavewiththedivinenature,butHis
humanbodyremainslocalizedinheaven.Thisisconsistentwiththe
wayJesusspeaksintheNewTestamentwhenHesays,“I’mgoing
away,yetIwillbewithyou.”ThepresenceHepromisesofHimselfin
theNewTestamentisarealpresenceandrealcommunionwithHis
people.
ConsidertheWestminsterConfessionagain:
Inthesacramentwepartakenotonlyoutwardlythe
visibleelements,butalsoinwardlybyfaith,reallyand
indeed,butnotcarnallyorcorporally,butspiritually,
receiveandfeeduponChristcrucified,allthebenefitsof
Hisdeath:thebodyandbloodofChristbeingthennot
corporallyorcarnallyin,under,orwiththebreadand
wine;butreally,asspiritually,presenttothefaithof
believers,astheelementsthemselvesaretotheoutward
senses.”
BecauseoftheomnipresenceoftheSonofGodinHisdeity,wereally
meetthewholeChristintheLord’sSupperandarenurturedbythe
BreadofHeaven.
OnefinalnotewithrespecttotheRomanCatholicChurch’steaching
ontheLord’sSupper.TheybelievethattheMassrepresentsa
repetitionofthesacrificialdeathofChristeverysingletimeitis
celebrated.Christis,asitwere,crucifiedanew.Ofcourse,theRoman
CatholicChurchteachesthatthere’sadifferencebetweentheoriginal
sacrificethatJesusmadeatCalvaryandthewaythesacrificeis
renderedintheMass.Thedifferenceisthis:AtCalvary,thesacrificial
deathofJesuswasonethatinvolvedrealblood.Itwasabloody
sacrifice.Thesacrificethatismadetodayisasacrificewithoutblood.
Nevertheless,itisatrueandrealsacrifice.Itwasthataspect,aswell
asthedoctrineoftransubstantiation,thatcausedsomuchofthe
controversyinthesixteenthcenturybecauseitseemedtothe
Reformersthattheideaofarepetitionofanykinddoesviolencetothe
biblicalconceptthatChristwasofferedonceandforall.Sointhe
RomanCatholicviewofthesacrificialnatureoftheMass,the
Reformerssawarepudiationoftheonce–for–allcharacterofthe
sacrificialofferingthatwasmadebyChristinHisatonement(John
19:28–30;Heb.10:1–18).
I
nadditiontothedoctrineoftransubstantiationandthereenactment
ofthesacrificeofJesus,therewereotheraspectsoftheRoman
CatholicviewoftheLord’sSupperthatwereproblematicforthe
Reformers.
Consider1Corinthians10:14–22:
Therefore,mybeloved,fleefromidolatry.Ispeakasto
sensiblepeople;judgeforyourselveswhatIsay.Thecup
ofblessingthatwebless,isitnotaparticipationinthe
bloodofChrist?Thebreadthatwebreak,isitnota
participationinthebodyofChrist?Becausethereisone
bread,wewhoaremanyareonebody,forweallpartake
oftheonebread.ConsiderthepeopleofIsrael:arenot
thosewhoeatthesacrificesparticipantsinthealtar?
WhatdoIimplythen?Thatfoodofferedtoidolsis
anything,orthatanidolisanything?No,Iimplythat
whatpaganssacrificetheyoffertodemonsandnotto
God.Idonotwantyoutobeparticipantswithdemons.
YoucannotdrinkthecupoftheLordandthecupof
demons.YoucannotpartakeofthetableoftheLordand
thetableofdemons.ShallweprovoketheLordto
jealousy?Arewestrongerthanhe?(1Cor.10:14–22).
HerePaulgivessomestrongwarningsconcerningthemixingofthe
Lord’sSupperwithidolatrouspractices.Apparently,someofthe
ChristiansofCorinthparticipatedintheChristianservicesaswellas
paganfeastsandfestivals.ThisprovokedPaultoaddressquestions
abouteatingmeatthatwasofferedtoidols.Oftentimesafterthese
paganserviceswereover,themeattheyusedforsacrificewassoldin
themarketplace.SomeChristianshadscruplesaboutthis,saying,“I’m
notgoingtohaveanythingtodowithanymeatthatparticipatedinany
wayinapaganceremony.”Theybelievedthatitwassinfultoeatmeat
thathadbeenofferedtoidols.Paulansweredbysayingthatthere’s
nothinginherentlysinfulaboutthemeat.Howitwasusedbeforeit
wentonsaleinthemarketplaceshouldn’tcauseanygreatconcernfor
theChristians(1Cor.8).
Fromveryearlyon,thechurchhashadtostrugglewiththeintrusion
ofidolatryintothepracticeoftheliturgy,particularlywithrespectto
theLord’sSupper.Returningtothequestionoftransubstantiation,we
rememberthattheproblemthatCalvinsawinvolvedthedeificationof
thehumannatureofChrist.Calvinsaidthatthiswouldbethemost
subtleformofidolatrypossible.BecauseChrististheGod-man,Heis
theSonofGod,andtheNewTestamentcallsustoworshipHim.We
worshiptheperson,butwedonotextrapolatethehumannaturefrom
thedivineandworshipthehumannatureapartfromitsunionwiththe
SecondPersonoftheTrinity.ToworshipthehumannatureofJesus
apartfromitsunionwiththedivineSonofGodwouldbetocommit
idolatrybecauseitwouldbetoascribetothecreatedaspectofJesusa
divineelement.
Butweneedtobeverycarefulhere.Thechurchdoesworshipthe
wholepersonofChrist,butHeisworthyofworshipbecauseofHis
divinenature,notbecauseofHishumannature.SotheReformers,
particularlyCalvin,wereconcernedaboutpracticesinthemedieval
churchrelativetotheworshipofthehumannatureofJesus.
IfyouwalkintoaRomanCatholicChurchtodayyouwillnoticethat
theygenuflect.Theybowonekneeandthensitdown.Ifyouwatch
duringtheprocessoftheMass,thepriestfrequentlygenuflectsinthe
middleofhisactivityaswell.Whythegenuflection?Theobjectofthe
genuflectionisthetabernacle.Thetabernacleisusuallyagoldenbox
thatisprominentlyfeaturedatthetopofthealtar,andinthatgolden
tabernacleiscontainedthebreadthathasbeenconsecrated.Roman
CatholicsbelievethatbreadbecomestheactualbodyofChrist.Sothe
reasonforthebowingandthegenuflectingistogenuflecttowardsthe
consecratedhost.RomanCatholicsviewthatconsecratedbreadasan
objectofworship,andtheReformersgreatlyobjectedtothis.They’d
say,“Whywouldpeoplebebowingbeforeconsecratedbread?Evenif
itbecamethehumannatureofJesus,itwouldnotbeappropriatetobe
bowingdownbeforehumannature.”
Therewasalsoanotherpointthatwasamatterofcontroversyinthe
Lord’sSupper.Thishadtodowiththechurch’sunderstandingofwhat
actuallyhappensinthedramaoftheMass.Aftertheconsecration
takesplace,theRomanCatholicChurchteachesthatwhathappensin
theMassistherepetitionofthesacrificeofChristuponthecross.
Now,thechurchmakesitclearthatthisrepetitionofthesacrificeis
doneinanon-bloodyway;nevertheless,theyinsistthatthesacrificeis
arealsacrifice.Soeventhoughit’sanonbloodyoffering,Christis
trulyandreallysacrificedafresheverytimetheMassisoffered.The
Reformersfoundthattobeblasphemous,asitwasacomplete
rejectionofwhatthebookofHebrewstellsus,namely,thatChrist
offeredHimselfonceandforall(Heb.10:10).Thesufficiencyandthe
perfectionoftheatonementthatChristmadeonCalvarywasso
thoroughthattorepeatitwouldbetodenigratethesupremevalueof
theonce-for-allatonementthathadbeenmadethere.
IntheWestminsterConfessionofFaith29.4,thereisthisstatement:
Privatemassesorreceivingthesacramentbyapriestor
anyotheralone,aslikewisethedenialofthecuptothe
people,worshipingtheelements,theliftingthemupor
carryingthemaboutforadoration,andthereserving
themforanypretendedreligioususeareallcontraryto
thenatureofthissacramentandtotheinstitutionof
Christ.”
WeseeagainthattheProtestantsreactedverystronglytothetheology
oftheMass,followingPaul’swarningsin1Corinthians10.But1
Corinthians10isnottheonlyplacewherePaulgiveswarnings.He
givesevenstrongerwarningsin1Corinthians11withrespecttothe
abuseoftheLord’sSupper.Paulwrites:
ButinthefollowinginstructionsIdonotcommendyou,
becausewhenyoucometogetheritisnotforthebetter
butfortheworse.For,inthefirstplace,whenyoucome
togetherasachurch,Ihearthattherearedivisions
amongyou.AndIbelieveitinpart,fortheremustbe
factionsamongyouinorderthatthosewhoaregenuine
amongyoumayberecognized.Whenyoucometogether,
itisnottheLord’ssupperthatyoueat.Forineating,
eachonegoesaheadwithhisownmeal.Onegoes
hungry,anothergetsdrunk.What!Doyounothave
housestoeatanddrinkin?Ordoyoudespisethechurch
ofGodandhumiliatethosewhohavenothing?Whatshall
Isaytoyou?ShallIcommendyouinthis?No,Iwillnot.
ForIreceivedfromtheLordwhatIalsodeliveredtoyou,
thattheLordJesusonthenightwhenhewasbetrayed
tookbread,andwhenhehadgiventhanks,hebrokeit,
andsaid,“Thisismybodywhichisforyou.Dothisin
remembranceofme.”Inthesamewayalsohetookthe
cup,aftersupper,saying,“Thiscupisthenewcovenant
inmyblood.Dothis,asoftenasyoudrinkit,in
remembranceofme.”Forasoftenasyoueatthisbread
anddrinkthecup,youproclaimtheLord’sdeathuntilhe
comes.
Whoever,therefore,eatsthebreadordrinksthecupof
theLordinanunworthymannerwillbeguiltyconcerning
thebodyandbloodoftheLord.Letapersonexamine
himself,then,andsoeatofthebreadanddrinkofthe
cup.Foranyonewhoeatsanddrinkswithoutdiscerning
thebodyeatsanddrinksjudgmentonhimself.Thatiswhy
manyofyouareweakandill,andsomehavedied.Butif
wejudgedourselvestruly,wewouldnotbejudged.But
whenwearejudgedbytheLord,wearedisciplinedso
thatwemaynotbecondemnedalongwiththeworld.
Sothen,mybrothers,whenyoucometogethertoeat,wait
foroneanother—ifanyoneishungry,lethimeatathome
—sothatwhenyoucometogetheritwillnotbefor
judgment.AbouttheotherthingsIwillgivedirections
whenIcome(vv.17–34).
It’sobviouswhat’sgoingonhere.Thememorialagapefeast,which
wascelebratedinconjunctionwiththeLord’sSupperintheearly
churchandthatwhichwastoshowforthChrist’sdeathandthe
repetitionofthePassover,becameanoccasionforunbridledgluttony
andselfishnessintheCorinthiancommunity.Peoplewerepushing
eachotheroutofthewaytogettothetabletogorgethemselveswith
foodwhileotherswerelefthungry.Inotherwords,thewholepointof
celebratingtheLord’sSupperwasbeingdestroyedbythisbehavior.
So,PaulhadtospeakabouttwoproblemsinCorinth.Ontheone
hand,themixingofidolatrywiththecelebrationoftheLord’sSupper
andthedenigrationofthesanctityoftheeventbypeoplewhowere
turningitintoachurchpicnicforgluttony.It’sinthiscontextthatPaul
givestheseverysoberwarningsaboutthecelebrationoftheLord’s
Supper.
Becauseofthisteaching,oneofthestrongprinciplesthatcameoutof
theProtestantReformationinreferencetotheLord’sSupperiswhat
werefertoas“thefencingofthetable.”Insomechurches,beforethe
celebrationoftheLord’sSupper,theministerwillwarnpeoplewho
arenotmembersingoodstandingofanevangelicalchurchthatthey
shouldnotparticipateinthesacrament.Hewillremindthe
congregationthattheLord’sSupperisonlyforChristianpeoplewho
aretrulypenitent.Thereareevensomechurchesthatwon’tallowyou
toparticipateintheLord’sSupperunlessyouareamemberofthat
particularcongregation.Ifyou’reavisitoryou’rediscouragedfrom
participatingevenifyouareaChristian.
Thepurposeoffencingthetableisnottoexcludepeopleoutofsome
principleofarrogancebutrathertoprotectpeoplefromthedreadful
consequencesthatarespelledoutherebytheApostlePaul,wherein
thischapterhespeaksofthemanducatioindignorum,whichmeans
“eatinganddrinkingunworthily.”Whenapersonparticipatesinthe
Lord’sSupperinanunworthymanner,insteadofdrinkingacupof
blessing,theyaredrinkacupofcursing.Theyareeatinganddrinking
untodamnation,andGodwillnotbemocked.Ifpeoplecelebratethis
mostsacredofactivitiesinthechurchandtheydoitinan
inappropriateway,theyexposethemselvestothejudgmentofGod.
OscarCullman,theSwisstheologian,saidthatthemostneglected
verseinthewholeNewTestamentis1Corinthians11:30:“Thatis
whymanyofyouareweakandill,andsomehavedied.”Some
scholarsbelievethatthemeaningof1John5:16–17isthatGodwill
notsendChristianstohellwhomisusedandabusedtheLord’sSupper,
butHemighttaketheirlives.
ThepointthatPaulmakeshereisthatthesacramentoftheLord’s
Supperisasacramentthatinvolvesandrequiresacertaindiscernment.
Wearetodiscernwhatwearedoing.Wearetocomewithaproper
attitudeofhumilityandrepentance.Ofcourse,thepointisnotto
excludepeoplefromthetable.Nobodyisworthy,intheultimate
sense,tocomeandcommunewithChrist.We,whoareunworthyin
andofourselves,cometocommunewithChristbecauseofourneed.
Butwearetocomeinaspiritofdependence,notarrogantly,
confessingoursinsandtrustinginHimaloneforsalvation.Ifwe
handlethesesacredthingsinahypocriticalmannerGodwillnothold
usguiltless.That’swhyweneedtoexplorethesignificanceofthis
sacrament.
InparticipatingintheLord’sSupper,wemeetwiththelivingChrist,
receivethebenefitsofcommuningwiththeBreadofHeaven,andyet
atthesametimewemustkeepourselvesfromanyformofbehavioror
distortionofthissacramentthatwouldcausethedispleasureofGodto
falluponus.
AboutTheAuthor
Dr.R.C.SproulisthefounderandchairmanofLigonierMinistries,
aninternationalChristianeducationministrybasedinSanford,
Florida.Healsoservesasco-pastorofSaintAndrew’sChapel,a
ReformedcongregationinSanford,andaspresidentofReformation
BibleCollege.Histeachingcanbeheardaroundtheworldonthe
dailyradioprogramRenewingYourMind.
Duringhisdistinguishedacademiccareer,Dr.Sproulhelpedtrainmen
fortheministryasaprofessoratseveraltheologicalseminaries.
Heistheauthorofmorethaneightybooks,includingTheHolinessof
God,ChosenbyGod,TheInvisibleHand,FaithAlone,ATasteof
Heaven,TruthsWeConfess,TheTruthoftheCross,andThePrayer
oftheLord.HealsoservedasgeneraleditorofTheReformationStudy
Bibleandhaswrittenseveralchildren’sbooks,includingThePrince’s
PoisonCup.
Dr.Sproulandhiswife,Vesta,maketheirhomeinLongwood,
Florida.
FurtheryourBiblestudy
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