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Chapter 33 - Supper of the Eternal Church |
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The intimate communities of the early New Testament church originally enjoyed the Lord’s Supper as a full meal. It was central to their church practice.
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Covenantal Celebration
The Lord’s Supper was initially a celebration. It was a celebration of the Lord Jesus Christ and His role in fulfilling the redemptive Eternal Covenant. The New Testament church is the present beneficiary of the Eternal Covenant, the covenant of life (zoe). Its fundamental benefit is a union of life with Jesus Christ, the mediator of the covenant. Through the gracious, unconditional benefit of the Eternal Covenant, the New Testament church was rescued from all that is contrary to the purpose and plan of God. Moreover, it was granted unparalleled privilege. By the unconditional benefit of the Eternal Covenant, the New Testament church was transferred from the domain of darkness to a position of unconditional blessing in Jesus Christ. Consequently, it was provided with new legal status characterized by the forgiveness of all sin and a declaration of righteousness by God; the new headship of Christ; a new organic state characterized by life shared with Christ; a new nature dead to the power of sin and alive to the power of God; a new realm of existence according to the Spirit of Christ; new governance under the rule of divine life (zoe); a new familial position with the privileges of both adopted and birth children in the family of God; new security with the eternal assurance of divine hope; intercession; purpose; benevolence; love; and choice and new citizenship in the kingdom of God. Relative to its glorious covenantal position and privilege in Jesus Christ, the early New Testament church celebrated His shared life and the enjoyment of citizenship in His kingdom through the celebratory observance of the Lord’s Supper. |
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Covenantal Sign
The observance of the Lord’s Supper was not only a covenantal celebration but a covenantal sign. It is the sign of the redemptive Eternal Covenant. Like every other major covenant of the Bible, the Eternal Covenant was recognized by a sign. Implemented by God, covenantal signs constitute a visible representation of the purpose and fidelity of His covenants. For example, the sign of the Renovation Covenant is the tree of life (zoe), symbolic of the provision of eternal life (zoe) available to all mankind after the renovation of the earth (Genesis 2:9; Revelation 22:2; 14); the sign of the Noahic Covenant is the rainbow, symbolic of the continuation of the provision of eternal life (zoe) that once again became available to all mankind after the flood (Genesis 9:12-17); the sign of the Abrahamic Covenant is circumcision, symbolic of the provision of eternal life (zoe) for the nation of Israel (Genesis 17:9-14; Deuteronomy 30:6; Romans 2:29); the sign of the Mosaic Covenant is the Sabbath, symbolic of the rest associated with eternal life (zoe) for the nation of Israel (Exodus 31:12-17); the sign of the Davidic Covenant is the throne of eternal life (zoe), symbolic of the rule of eternal life (zoe) over the nation of Israel (2 Samuel 7:4-17); and the sign of the New Covenant is not the throne of life (zoe), but the ruler of life (zoe) on the throne for the nation of Israel. It will be satisfied in the future by the “Prince of life (zoe)” on the throne, Jesus the Messiah (2 Samuel 7:16; Psalm 72; 89:20-37). In distinct contrast to other covenantal signs, the sign of the Eternal Covenant is a meal. In the Old Testament era, it was celebrated by the Jewish Passover. During the Church Age, it is celebrated by the Lord’s Supper. The purpose of both meals will be fulfilled in the future by the heavenly “Marriage Supper of the Lamb.” The Jewish Passover was a celebration of God’s sparing of the firstborn of the Israelites from the plague of death and the nation of Israel being set free from enslavement to Egypt. According to the stipulations of the Passover celebration, the ancient Israelites were instructed to sacrifice a lamb and apply its blood on the posts and lintel of the door to their houses (Exodus 12:1-7). Wherever the blood was applied, the Lord would spare the firstborn of the household. “For the Lord will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to come into your houses to smite you” (Exodus 12:23). Afterward, the Israelites were directed to eat a symbolic, celebratory meal (Exodus 12:8-11). It was to include a sacrificial lamb, unleavened bread, and bitter herbs. In the Old Testament, both the Passover Feast and the nation of Egypt are examples of typology. “A type is a shadow cast on the pages of Old Testament history by a truth whose full embodiment or antitype is found in the New Testament revelation.”[1]The Old Testament Passover meal was a type for the sacrificial death of Jesus Christ later revealed in the New Testament (Exodus 12:5; 6; 46; cf. Matthew 27:46; John 19:33-37; 1 Corinthians 5:7; 1 Peter 1:19). Relative to its role in the captivity of Israel, Egypt presented a type for enslavement to sin and death. It is a concept explored more fully in the New Testament (Galatians 4:2; Romans 6:17; 1 Corinthians 10:1ff). The Jewish Feast of Passover was a celebration of deliverance from enslavement to sin and death through the payment of a sacrifice. By the revelation of the whole counsel of God’s Word, it can be understood that the Passover was an Old Testament type that looked forward to ultimate deliverance from sin and death realized through the future arrival of the Messiah and His fulfillment of the stipulations of the Eternal Covenant. The elements of the Passover meal were symbolic of Messiah Jesus and His sacrificial work. He is identified in the New Testament as the “true” Lamb of God (John 1:29, 36; Revelation 5:6-12). The blood of the Passover lamb, the unleavened bread, and the bitter herbs was symbolic of the pain and suffering associated with His suffering and death. Thus, the Old Testament Passover celebration emphasized the sacrificial death of the Messiah that would initiate the fulfillment of the Eternal Covenant in the future. Like other divine or heavenly covenants, the Eternal Covenant was characterized by at least four essential elements. Although some variation may occur, they included: |
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The preamble and background of the Eternal Covenant were established in eternity. The participants of the Eternal Covenant were Father, Son, and Spirit. Their identity and relationship are illuminated throughout the pages of Scripture.
The stipulations of the Eternal Covenant were initiated between the members of the Godhead before the foundation of the world and fulfilled in time. Redemptive in nature, they included the willing death of the Son, His resurrection by the Father, and the application of the covenantal benefit of eternal life (zoe) to fallen humanity by the Spirit. The ratification of the Eternal Covenant was also fulfilled in time. It was accomplished through the event commonly referred to as the “Last Supper.” “While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, ‘Take, eat; this is My body.’ And when He had taken a cup and given thanks, He gave it to them, saying, ‘Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. ‘But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom’" (Matthew 26:26-29). While Jesus was eating the ratification supper with His disciples, He called upon the Father and gave a blessing. By it, He emphasized the importance of the event. During the meal, Jesus ratified the Eternal Covenant with an oath. He promised, “I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom.” The oath constituted a promise of kingdom citizenship for His disciples. The meal of ratification for the Eternal Covenant was fulfilled during a celebration of the Jewish Passover, and therefore, it was inclusive of a full meal shared between Christ and His disciples. The full, shared meal was the sign of the Eternal Covenant. Satisfying the stipulations of the Eternal Covenant, the death and resurrection of the Christ would occur soon after the meal of ratification. As indicated, the meal was inclusive of the elements of bread and cup. They were symbolic of His sacrificial death that was necessary to share His victorious resurrection life with the fallen and, thus, the fulfillment of the covenantal promise. The ratification of the redemptive Eternal Covenant was characterized by an oath and accompanied by a sign. The oath was a promise stated by Jesus to His disciples. The sign of the covenant was the meal of ratification. The early New Testament church also celebrated the ratification of the Eternal Covenant with a meal. Rather than the Feast of Passover, the celebratory meal celebrated by the ecclesia was referred to as the “Agape Feast” or the “Lord’s Supper” (Jude 12). |
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New Testament Church
The nation of Israel looked forward to the future fulfillment of the Eternal Covenant, the covenant of life (zoe). It celebrated the promise of the not yet fulfilled covenant through the Feast of Passover. In contrast, the New Testament church looks backward to the fulfillment of the Eternal Covenant. Its observance of the Lord’s Supper is a celebration of its past ratification. Bread and Cup The teaching of the incarnate Christ provided insight into the meaning of the Lord’s Supper. Among other things, it served to unveil the powerful relationship between the bread and cup of the Lord’s Supper and the Eternal Covenant. It is recorded in the Gospel of John that Jesus said, “Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal” (John 6:27). By His statement, He clarified to an unbelieving Jewish audience that they should not merely seek Him for food to satisfy their physical hunger but to meet their most profound need; the need for eternal life (zoe). The crowd responded, “What shall we do, so that we may work the works of God?”(John 6:28). Fundamentally, they were asking, “What can we do to receive the food which endures to eternal life (zoe)? Jesus answered, “This is the work of God, that you believe in Him whom He has sent” (John 6:29). The crowd responded again by saying, “What then do You do for a sign, so that we may see, and believe You? What work do You perform? “Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread out of heaven to eat’” (John 6:30-31). Jesus replied, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world” (John 6:32-33). Christ distinguished between the manna received through Moses and the “true bread out of heaven” given by God. Instead of merely providing for physical sustenance, He indicated that the “bread of God” or the “true bread out of heaven” could give eternal life (zoe). Jesus followed with a profound statement. He said, “I am the bread of life (zoe) (John 6:35). Jesus then explained the will of the heavenly Father. Referring to Himself as the Son, He said, “…everyone who beholds the Son and believes in Him will have eternal life” (John 6:40). Jesus elaborated, “…he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, so that one may eat of it and not die. I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world (“so the world may live (zoe),” NLT) is My flesh (sarx)” (John 6:47-51). Jesus plainly stated to His Jewish audience that He was the source of eternal life (zoe). He clarified that their reception of His eternal life (zoe) was predicated on their acceptance of His sacrificial death. Jesus’ religious audience misunderstood His statement. They mistakenly believed He had said that they must literally eat His flesh (sarx) to receive eternal life (zoe). The Greek word sarx is often used in the New Testament in reference to the human body (cf. 1 Corinthians 15:39; 2 Corinthians 10:3; Galatians 2:20; Philippians 1:22). As a result of the Lord’s statement, “…the Jews began to argue with one another, saying, ‘How can this man give us His flesh to eat?’ So Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever’” (John 6:52-58). Many in the audience considered the claims of Jesus to be outlandish. As a result, they failed to comprehend the profound meaning of His words. The words of Christ were simply an example of figurative language. Eating the “bread” of His flesh and drinking His blood was symbolic of a personal union with the covenantal benefit of His sacrificial death. It is the requirement for partaking of the covenantal benefit of His life. “…unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves” (John 6:53). In affirmation of the union of life associated with the Eternal Covenant, Jesus stated, “He who eats My flesh and drinks My blood abides in Me, and I in him” (John 6:56). The Greek word translated “abide” is meno (men'-o). Used 120 times in the New Testament, it means to “remain, dwell, live” (cf. John 15:4; 1 John 2:24; 3:24; 4:15).[1] Thus, the sharing of the bread and cup of the soon to be established celebration of the Lord’s Supper would be a continual, faithful acknowledgment of the church’s privileged, unconditional position of abiding in a union of life with God in Christ. The Apostle Paul confirmed the meaning of the bread and cup to the ecclesia at ancient Corinth. He said, “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?” (1 Corinthians 10:16). Additionally, Paul stated, “For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes” (1 Corinthians 11:26). As indicated, sharing in the covenantal benefit of the death of Christ is the solitary means by which fallen humanity can share in the covenantal benefit of His life (zoe). The justice of God demands that sin must be forgiven before life (zoe) can be given. “…we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection…” (Romans 6:4-5). The symbolic elements of the Lord’s Supper are identical to the elements that were used for the ratification of the Eternal Covenant. During the Lord’s “Last Supper,” the bread and cup represented the death of Christ. The bread represented His body sacrificed and the cup His blood poured out. The death of Jesus Christ was necessary to forgive all human transgression of divine law, the prerequisite for the New Testament church to be raised to new life. |
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New Testament Church Practice
Apostolic teaching and tradition were foundational to the practice of the New Testament church. Generally speaking, Jesus is revealed through apostolic teaching and personally experienced through the practice of apostolic tradition. While the modern church often adheres to apostolic teaching, they rarely comply with apostolic tradition. Nevertheless, there are numerous exhortations and commands in the New Testament to obey apostolic tradition (1 Corinthians 4:14-17; 10:31-11:1; 11:16; 11:34; Philippians 4:9; 2 Thessalonians 2:15; 3:6-7; Titus 1:5). Apostolic tradition provides the New Testament church with general patterns for church practice. For example, it provides guidance for church leadership; the celebration of the Lord’s Supper; baptism; interactive meetings; ministry; governance by consensus; and style of church gatherings in the intimacy of the small group environment. The general guidance provided by apostolic tradition is conducive for life (zoe) dependent church practice. Therefore, the church that neglects apostolic tradition has by default chosen a form of church practice that is law-based. While it constitutes a form of godliness, law-based church practice is, in reality, nothing more than the practice of lifeless (zoe) religion. It is powerless to satisfy the will of God on earth and contrary to apostolic teaching. “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery (the rule of law)” (Galatians 5:1). |
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Corinthian Practice
In his first letter to the Corinthians Paul provided an outline for simple life-based church practice. His corrective measures in chapters 11-14 inadvertently reveal an order of practice for life dependent (zoe) church gatherings: |
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Along with most of their other practices, the Corinthian observance of the Lord’s Supper was errant. The Apostle Paul revealed the fundamental problem with their observance of the Lord’s Supper. “For there must also be factions among you, so that those who are approved may become evident among you. Therefore when you meet together, it is not to eat the Lord's Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk” (1 Corinthians 11:19-22). Thus, as indicated by Paul, there were factions in the Corinthian church that not only influenced their observance of the Lord’s Supper but their church practice in general.
As a result of their factious approach to their observance of the Lord’s Supper, it was “unworthy” (vs. 27). One faction within the church body was arriving early and selfishly consuming all available food and drink (vss. 20-22). As a result, the other factions who arrived later were without the elements necessary to celebrate the Lord’s Supper and food and drink in general. The Apostle Paul clarified to the Corinthians, “For as often as you eat this bread and drink the cup, you proclaim (kataggello - kat-ang-gel'-lo; declare, teach) the Lord's death until He comes” (1 Corinthians 11:26). Thus, it was clear to Paul that the Corinthian observance of the Lord’s Supper was not serving as a proclamation of the Lord's death. Consequently, it was not a demonstration or celebration of new life in Christ. Instead, the Corinthians continued to act like spiritually dead unbelievers under the rule of law (cf. 1 Corinthians 3:1-4). Relative to their “unworthy” celebration of the Lord’s Supper, Paul instructed the Corinthians to “examine” their factious conduct and seek repentance (vs. 28). The examination and repentance were to be taken seriously and, therefore, approached somberly. As a general rule, Paul then said that the Corinthians should “wait for one another” when they gathered collectively to eat (1 Corinthians 11:33). It is important to note that Paul did not indicate that the celebration of the Lord’s Supper should be approached somberly. Instead, it was the repentance of the factious Corinthians that was to be approached somberly. Further, Paul did not call them personally unworthy. Instead, it was how they were observing the Lord’s Supper that was unworthy. It should also be clarified that when a believer refuses to partake of the elements of the Lord’s Supper for the reason of perceived unworthiness or a corresponding lack of confession, he or she is completely missing the point of the “celebration.” The Lord’s Supper is a celebration of the redemptive work of Christ that was necessary for the believer to attain a state of worthiness before God. Any attempt to become worthy before God through repetitive confession of sin demonstrates a tragic misunderstanding of salvation in Christ by grace through faith alone. The propensity to create factions within the New Testament church body is a clear sign of religious, law-based church practice. It is contrary to the graciousness associated with life (zoe) based practice. Therefore, the Apostle Paul instructed and encouraged the Corinthian believers to address their errors. His recommendation was for them to discontinue the aspects of their church practice that were law-based and implement conditions favorable for simple life-based church practice. Paul instructed the Corinthians to adopt a life-dependent (zoe) manner of gathering. It was characterized by willing submission to the authority of biblical headship through the ordered equality of the church's members. United as one by shared, eternal life (zoe), the gathered ecclesia was to intentionally acknowledge the immediate presence of the living (zoe) Christ by grace through faith alone. Both in and with them, Jesus quickened their prayer and prophesying, the celebration of the Lord’s Supper, and loving, spiritually gifted ministry to one another. Congruent with apostolic teaching and tradition, the Corinthian church would be reformed or transitioned from law to life (zoe), old to new, fleshly to spiritual, worldly to the heavenly, impersonal to intimate, and organizational to organic. |
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Fundamental Activity
The early New Testament church gathered in a large group setting in the precincts of the Jewish temple to hear the teaching of the apostles. It provided a privileged opportunity to learn the fundamentals of their newfound faith. As the day progressed, the early church moved to smaller, more intimate gatherings from house to house to practice what they had learned. “Day by day continuing with one mind in the temple [precincts] (Solomon’s Portico), and breaking bread (celebrating the Lord’s Supper) from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people” (Acts 2:46-47a). The primary practice of the early church in their intimate house gatherings was “breaking bread” or eating together. While eating, they enjoyed fellowship, discussed and applied the apostle’s teaching, and prayed together (Acts 2:42, 46). In the New Testament, “breaking bread” is indicative of the celebration of the Lord’s Supper as a full meal (cf. Matthew 26:26; Acts 2:46; 20:7; 1 Corinthians 10:16; 11:17-34). The early church referred to it as the “Agape Feast” or “Love Feast” (2 Peter 2:13; Jude 12; cf. Acts 2:46; 20:11; 1 Corinthians 11:17-34). The context of 1 Corinthians 11:17-34 further clarifies that the Lord’s Supper was a celebratory, full meal. Additionally, it is important to note that the New Testament Greek word translated “supper” is deipnon (dipe'-non). It is used 16 times in the New Testament, never once for anything less than a full meal. The fundamental activity of early New Testament church practice was the observance of the Lord’s Supper as a full meal. It was the sign of the Eternal Covenant and the means through which the ecclesia celebrated the Lord together. Other Activities Every other activity enjoyed by the gathered ecclesia was generally considered part of the “Love Feast” (Jude 12). While partaking of the meal, the fullness and fellowship of the Spirit led to worship in song; prayer; thanksgiving; mutual submission; dialoguing about apostolic teaching; and loving, spiritually gifted ministry to one another (1 Corinthians 11:1-14:40; 2 Corinthians 13:14; Ephesians 5:18-21; Philippians 2:1; Colossians 3:16). The Apostle Paul provided an example of loving, spiritually gifted ministry within the context of the celebration of the Lord’s Supper. He said, “When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn and all may be exhorted; and the spirits of prophets are subject to prophets; for God is not a God of confusion but of peace, as in all the churches of the saints” (1 Corinthians 14:26-33). As the primary practice of New Testament church gatherings, the celebration of the Lord’s Supper allowed participants the privileged opportunity to turn from worldly distraction and submit to the headship of Christ. Protecting and preserving His immediate headship permitted Him to retain His rightful position of authority over each gathering. Every other activity (prayer and prophesying, worship in song, dialoguing, teaching, ministry, etc.) that took place during the full meal of the “Lord’s Supper” was graciously designed to contribute to the celebration of Jesus Christ. Thus, he is alone was worthy of having the attention of His ecclesia. |
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Practical Considerations
The New Testament clarifies that the elements of the Lord’s Last Supper were incorporated “while they were eating.” Therefore, the celebration of the Lord’s Supper as a full meal is reasonable to serve in different courses. Among other things, serving the meal in different courses allows adequate time for celebratory fellowship with the Lord and one another. For those who are accustomed to eating quickly, it can be very edifying to slow down and learn to enjoy food and the fellowship of the Spirit. As the Spirit directs, there is a transition from the initial seeking of the Lord to fellowshipping with Him through the Lord’s Supper or Love Feast. Historically, the elements of the bread and cup were shared during the full meal. The bread (whole loaf, symbolic of the unity of the body of Christ) and the cup (one pitcher, symbolic of the unity of the body of Christ) have already been placed in the center of the table. Central to the celebration, they are joyfully displayed visibly. The following guidelines constitute a western example of the individual courses of the meal: |
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The considerable time and money spent on the meal of the weekly gathering should be considered an offering to the Lord by the host family. As the primary practice of the New Testament church, it is worthy of a sacrificial expense.
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Celebration of the Lord The ga |