{"id":1360,"date":"2018-02-05T16:40:48","date_gmt":"2018-02-05T15:40:48","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1360"},"modified":"2018-02-05T16:40:48","modified_gmt":"2018-02-05T15:40:48","slug":"the-lords-supper","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/05\/the-lords-supper\/","title":{"rendered":"The Lord\u2019s Supper"},"content":{"rendered":"
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For as often as you eat this bread, and drink the cup, you proclaim the Lord\u2019s death till he come.<\/em><\/p>\n

1 Cor 11:26<\/em><\/a><\/p>\n

The two ordinances of the Church are: the Lord\u2019s Supper and baptism. This study of the Lo<\/span>rd\u2019s Supper will be covered in nine sections: the meaning of the Lord\u2019s Supper, the Scriptures used, names for the ordinance, its qualifications as an ordinance, purposes of the Lord\u2019s Supper, the frequency of its practice, the mode of practice, the prerequisites, and the dangers of part<\/span>aking of the Lord\u2019s Supper unworthily.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Meaning of the Lord\u2019s Supper<\/p>\n

What is the true meaning of the Lord\u2019s Supper? In the realm of Christendom, there have been four major views as to the meaning of the ordinance of the Lord\u2019s Supper<\/span>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Transubstantiation<\/p>\n

The first view is known as transubstantiation. This is the view of Roman Catholicism. Transubstantiation teaches that the elements, the bread or the host and the wine, are actual<\/span>ly changed into the body and the blood of the Messiah by priestly consecration. Therefore, by means of transubstantiation, whenever the Lord\u2019s Supper is served, it is a new offering of the Messiah\u2019s sacrifice.<\/span><\/p>\n

Because they believe that the bread becomes the real body and the wine becomes the real blood, the bread was made available to all, but until recently, the wine was limited for the priesthoo<\/span>d only. Wine was not for the laity because of the danger of spilling the real blood of the Messiah.<\/p>\n

And because they believe this, it was often used as a basis for anti Semitic campaigns throughout Je<\/span>wish history. Jews were often accused of sneaking into a church and stealing the host after it had been consecrated, and nailing it to a tree, and by so doing were re crucifying the Messiah. Priests u<\/span>sed this to enrage the mobs to attack the Jewish parts of the town. Many Jews throughout history were killed because of the Doctrine of Transubstantiation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Basis for the Belief<\/p>\n

The basis for their belief in transubstantiation is the statement of Yeshua (Jesus): \u201cThis is my body; this is my blood.\u201d Therefore, they claim that the bread and the wine <\/span>become the real body and the real blood of Yeshua. They also use John 6:53\u201356<\/a>, where Jesus spoke of eating His body and drinking His blood.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Refutation of Transubstantiation<\/p>\n

That this interpretation is not the biblical teaching or the meaning of the Lord\u2019s Supper is clear for the following reasons. First, Yeshua had not even died when H<\/span>e said these words. When He made the statements in Luke 22:19\u201320<\/a>: \u201cThis is my body, this is my blood,\u201d He used the present tense, because He hadn\u2019t died yet. Therefore, He could not have meant that th<\/span>ese elements became His real body and His real blood.<\/p>\n

Secondly, He did say in verse 19<\/a>: This is my body, but in verse 20<\/a>, He did not say, \u201cThis is my blood.\u201d Rather, He said: This cup is the new coven<\/span>ant in my blood. If transubstantiation were true, then this statement becomes totally senseless.<\/p>\n

Thirdly, the John 6<\/a> passage, where Jesus spoke of eating His body and drinking His blood, is not in the<\/span> context of the communion service. In fact, Yeshua never spoke of the Lord\u2019s Supper and did not even mention it until the last Passover of His earthly life.<\/p>\n

The fourth reason this interpretation is no<\/span>t the biblical teaching is that transubstantiation denies the completeness of the Messiah\u2019s sacrifice. That is the point of the Book of Hebrews: the Messiah died once and for all, and no sacrifice needs to be repeated. Therefore, there is no n<\/span>eed to re sacrifice the Messiah in the mass. So transubstantiation cannot be the biblical meaning concerning the Lord\u2019s Supper.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Consubstantiation<\/p>\n

The second view in Christendom concerning the meaning of the Lord\u2019s Supper is known as consubstantiation; this is the Lutheran view. The Lutheran position of consubstantiation adm<\/span>its that the elements, the bread and the wine themselves, do not change as taught by transubstantiation. However, the body and the blood are physically present in the elements. That is why it is not \u201ctrans substance\u201d in that the substances change, rather, it is \u201ccon substance,\u201d meaning the body and the blood are really \u201cwithin the substances,\u201d though the substances themselves <\/span>do not change. Again, the teaching of consubstantiation is that the body and blood are physically present in the elements.<\/span><\/p>\n

The basis for this teaching is the same as that of Roman Catholicism. The arguments used by Cathol<\/span>ics are the same arguments used by Lutherans to teach consubstantiation; therefore, the response and refutation would also be the same, so it will not be repeated here.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Spiritual Presence<\/p>\n

A third common view in Christendom concerning the eating of the Lord\u2019s Supper is known as the spiritual presence. This was the view of John Calvin, and it is the view of the <\/span>Reformed Churches. This view teaches that the body and blood are spiritually present, but not physically present in the elements.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Basis for the Belief<\/p>\n

The basis for this teaching is the concept of the ordinance\u2019s being a sacrament. A sacrament always conveys a means of grace. So, while those who teach spiritual presence s<\/span>ay that the substances do not change, nor is the real body and real blood present with the substances, they do teach that the body and blood are spiritually present in the elements. Again, the basis is the concept of a sacrament as a means of grace; because it is a sacrament, it therefore must have the spiritual presence.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Refutation of the Spiritual Presence<\/p>\n

The refutation is that the Lord\u2019s words do not imply a spiritual presence any more than they imply a physical presence, whether it be by transubstantiation <\/span>or consubstantiation. While the first two views teach a physical presence, this third view teaches a spiritual presence, but the words of Yeshua no more convey a spiritual presence than they do a physical presence.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. A Memorial<\/p>\n

There is a fourth view in Christendom concerning the meaning of the Lord\u2019s Supper, and it is the most obvious and biblical view: the meaning is to be a memorial. Among the Reformers, thi<\/span>s view was held by Zwingli. It is the correct view: the Lord\u2019s Supper is a memorial.<\/p>\n

This is seen in Luke 22:19<\/a>. When the Apostle Paul discusses the theological significance of the Lord\u2019s Supper, that<\/span> is the phrase he emphasizes in 1 Corinthians 11:24\u201325<\/a>. Therefore, the key thing about the meaning of the Lord\u2019s Supper is that it is a memorial, a remembrance of Jesus. This is further emphasized in <\/span>1 Corinthians 11:26<\/a>, where he wrote that, by means of the Lord\u2019s Supper, we are showing forth the Lord\u2019s death till he come<\/em>. And by showing forth the Lord\u2019s death, we are fulfilling the commandment to<\/span> do this in remembrance of Him; it is simply a memorial.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Scriptures Used<\/p>\n

The second section concerning the Lord\u2019s Supper is the Scriptures that are used. There are five main passages from which we derive the theology of the Lord\u2019s Supper: Matthew 26<\/span>:26\u201329<\/a>; Mark 14:22\u201325<\/a>; Luke 22:19\u201320<\/a>; 1 Corinthians 10:16\u201317<\/a>; and 11:23\u201326<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. Names for the Ordinance<\/p>\n

The third section of the study of the Lord\u2019s Supper is to point out that various names for the ordinance. All together, there are seven different names for this ordinance,<\/span> but only the first six are biblical.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Lord\u2019s Supper<\/p>\n

The first name is the Lord\u2019s Supper<\/em>, which is the name used in 1 Corinthians 11:20<\/a>. Literally, the Greek reads, \u201cof the Lord a supper.\u201d The Greek word for \u201cLord,\u201d here is an adjec<\/span>tive, not a noun, and as an adjective, there is no exact English equivalent. The only other place this word is found is Revelation 1:10<\/a>, and the closest way of reflecting in English the Greek adjectiv<\/span>e is the word \u201clordy.\u201d It means that it is a \u201clordy supper.\u201d<\/p>\n

This particular name, the Lord\u2019s Supper, is probably a reference to the agape<\/span> feast that used to precede the communion service. In the earl<\/span>y Church period, they first had a supper, and the supper would end with a communion service which was therefore known as the Lord\u2019s Supper. Obviously, in most churches today, when only a small piece of bread and a thimbleful of juice are served, it could hardly <\/span>be classed as a supper.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Table of the Lord<\/p>\n

A second name is the table of the Lord<\/em>, used in 1 Corinthians 10:21<\/a>. Literally, the Greek reads, \u201cof a table of the Lord,\u201d and as such, this may not be a definite reference to<\/span> communion.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Breaking of Bread<\/p>\n

A third name for this ordinance is the breaking of bread<\/em>. This is found in Acts 2:42<\/a>, where it reads: the breaking of the bread<\/em>, and also in Acts 20:7<\/a> where it reads: to break<\/em><\/span> bread<\/em>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Eucharist<\/p>\n

The fourth name is the term \u201cEucharist.\u201d This term comes from the Greek word that means \u201cthanksgiving.\u201d This is based upon what Yeshua did at the last Passover. Matthew 26:27<\/a>; Mark 14<\/span>:23<\/a>; and Luke 22:17<\/a> and 19<\/a> state that Jesus gave thanks<\/em>, or more literally, He was \u201cgiving thanks.\u201d 1 Corinthians 11:24<\/a> states that after having given thanks<\/em>. And so it was given the name \u201cEucharist,\u201d<\/span> which means \u201cto give thanks,\u201d based upon what Yeshua did at that time.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Eulogia<\/p>\n

The fifth name for the ordinance is the eulogia<\/span>; this is found in 1 Corinthians 10:16<\/a> and means \u201cblessing.\u201d The verse states: The cup of blessing which we bless<\/em>, because they did have a<\/span> cup of wine during the Passover, known as \u201cthe cup of blessing.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. Communion<\/p>\n

The sixth name for this ordinance is the term \u201ccommunion,\u201d found in 1 Corinthians 10:16<\/a>. It is the Greek word koinonia<\/span>, and it is used of both the body and blood, the bread and the cup. T<\/span>his is perhaps my own favorite name for this service.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The Mass<\/p>\n

The seventh name for this ordinance is the only one which has no biblical support, and it is the Catholic name, \u201cthe mass.\u201d As mentioned earlier, the mass itself implies a re-sacrifice, an<\/span>d there is no biblical support for it whatsoever.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>IV. The Definition and Qualifications of an Ordinance<\/p>\n

The fourth section of the study of the Lord\u2019s Supper will be covered in two parts: first, the definition and secondly, qualifications of an ordina<\/span>nce.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Definition<\/p>\n

An ordinance can be defined as a rite or ritual or practice prescribed by the Messiah to be performed by the Church, as an outward sign of the saving truth of the Christian faith. Rather<\/span> than seeing the ordinances as conveying grace, it is better to see them as visible signs of saving truth, and that is why the term \u201cordinance\u201d is better than the term \u201csacrament.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Qualifications<\/p>\n

Normally, three qualifications must be met for something to qualify as an ordinance. First, it had to be commanded by Jesus. Secondly, it was observed in the Book of Acts. And thirdl<\/span>y, it was expounded upon in the Epistles as to its theological significance.<\/p>\n

We find that all three of these qualifications were met in the Lord\u2019s Supper. First, it was commanded by Yeshua in Luke 22:<\/span>19\u201320<\/a>. Secondly, it was practiced in the Book of Acts; three examples are: Acts 2:42<\/a>, 46<\/a>; and 20:7<\/a>. Thirdly, the theological significance of it is expounded upon in the Epistles; two examples are 1 Co<\/span>rinthians 10:16\u201317<\/a> and 11:23\u201331<\/a>. Therefore, it has all of the necessary qualifications for an ordinance.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>V. Purposes of the Lord\u2019s Supper<\/p>\n

The fifth section of the study of the Lord\u2019s Supper is its purposes. It is possible to deduce four purposes from the passages that deal with this ordinance. First, in <\/span>Luke 22:19<\/a>, it is a memorial and a remembrance of the life and death of Jesus. The second purpose, in 1 Corinthians 11:26<\/a>, is that it announces the basic facts of the gospel in that it proclaims the L<\/span>ord\u2019s death. The third purpose, also in 1 Corinthians 11:26<\/a>, is that it quickens an anticipation of the Messiah\u2019s return, because we are to perform this service until He returns. And fourthly, in 1 Co<\/span>rinthians 10:17<\/a>, it has the purpose of reminding us of our oneness with all other believers.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VI. Frequency of the Practice of the Lord\u2019s Supper<\/p>\n

In the sixth section of the study of the Lord\u2019s Supper, it is obvious that the practice among members of the early church differed. For example, in A<\/span>cts 2:46<\/a>, they seemed to practice it on a daily basis, while in Acts 20:7<\/a> they observed it only weekly. There is no specific command which states how often it should be done. It does not say whether i<\/span>t should be done daily, weekly, or, as many churches practice, the first Sunday of the month. 1 Corinthians 11:26<\/a> simply states: For as often as ye eat this bread, and drink the cup, ye proclaim the L<\/em><\/span>ord\u2019s death till he come.<\/em><\/p>\n

In Luke 22:19b<\/a>, Jesus said: this do in remembrance of me<\/em>. By combining these two passages, the point is: \u201cAs often as you do this, do it in remembrance of Yeshua.\u201d In other w<\/span>ords, the frequency should be decided by each local congregation. If a local church chooses to practice it weekly, it has the freedom to do so; daily, the freedom to do so; monthly, the freedom to do so.<\/span><\/p>\n

In the context of the Luke 22<\/a> passage, it should be remembered that Yeshua made this statement in conjunction with the Passover. The pronoun this<\/em> referred to the Passover, which was on a yearly ba<\/span>sis. The absolute minimum that a church should practice communion is once a year. However, the local church is free to practice it more often, though it should not be done so often that it becomes merely ritualistic, a ritual without meaning. Therefor<\/span>e, each church has the freedom to choose how frequently communion will be practiced, but the minimum is at least once a year.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VII. The Mode of Practice<\/p>\n

The seventh section concerning the Lord\u2019s Supper is the mode in which it should be practiced. Here four things should be noted: the setting, the elements, the order of the se<\/span>rvice, and the participants.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Setting<\/p>\n

First, it should be practiced when the local body of the church is assembled. This is seen in Acts 20:7<\/a> and 1 Corinthians 11:18<\/a>, 20<\/a>, 33\u201334<\/a>, which speak of the body\u2019s coming together in <\/span>the context of the practice of the Lord\u2019s Supper. It is not proper to practice communion one on one. It should be something in which a group participates. When Yeshua instituted the Lord\u2019s Supper, it was part of a group participation of the Jewish<\/span> Passover. Consequently, it should be done with the assembled congregation, not privately between a few individuals.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Elements<\/p>\n

The second thing about its mode of practice are the two elements used: the bread and the wine.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Bread<\/p>\n

The first element to be used is bread, and it should be unleavened bread. In Scripture, whenever leaven is used symbolically, it is always a symbol of sin. God would not permit even the s<\/span>ymbol of sin to be in the Jewish home for the Passover. Therefore, when Jesus instituted a communion service in the context of the Jewish Passover, the bread that He used specifically was unleavened bread. Unleavened bread is a symbol of sinlessness, and the body of Yeshua was a sinless body.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Wine<\/p>\n

The second element should be a red liquid. Because it symbolizes blood, the color should be red. Most churches in America traditionally use grape juice, but it should be real wine, because<\/span> that is also what Jesus used at the Passover. Grape juice should be provided for those who do not feel free to partake of the wine, but the weaker brethren must not be allowed to decide the rules for the body as a whole.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Order of the Service<\/p>\n

The third thing concerning the mode is that the distribution of the elements should be: first, the bread, followed by the wine. This is the order that Yeshua used: He first<\/span> served the bread, and then served the wine. Therefore, that is the order of the service.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Participants<\/p>\n

And the fourth thing about the mode is that the believer should partake of both. Whereas for centuries in Catholicism, only the priest could partake of the wine and the laity could<\/span> not, the biblical practice is that the believer should partake of both the bread and the wine.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>VIII. The Prerequisites<\/p>\n

The eighth section of the study of the Lord\u2019s Supper deals with the prerequisites. All together there are three major prerequisites that must be fulfilled before one partakes o<\/span>f the Lord\u2019s Supper: salvation, water baptism, and self examination.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Salvation<\/p>\n

The first prerequisite is salvation. The Lord\u2019s Supper should never knowingly be served to an unbeliever. This is something restricted to believers only.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Water Baptism<\/p>\n

A second prerequisite, that one should be water baptized, is questionable. In the days of the early Church, a person was baptized on the day he believed. But in those days, people kne<\/span>w what baptism meant. Today, there is so much confusion concerning baptism, it might be wise to refrain from the practice of baptism until the new believer has had a chance to be taught what baptism m<\/span>eans and what it does not mean. But in the early Church, everyone who partook of communion had been baptized, and it might be that this was a prerequisite, although it is not a clear biblical teaching. Therefore, water baptism is only a possible prerequisite.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. Self-Examination<\/p>\n

The third prerequisite is self-examination. While the first restriction is to believers only, there is a second restriction: the Lord\u2019s supper may be served to believers who have s<\/span>elf examined themselves. That is the point made by 1 Corinthians 11:27\u201328<\/a>. Before a believer allows himself to partake of communion, he should undergo a self-examination, and he should confess all of <\/span>his known sins. He should ask the question: \u201cAm I walking an orderly spiritual life?\u201d He should ask the question: \u201cDo I discern and appreciate that the bread and the wine represent God\u2019s Atonement accomplished for me on the cross?\u201d There should be a real sense of honor, a real sense of awe, when participating in communion. Th<\/span>ere should be a self-examination of where one stands before the Lord on this occasion.<\/span><\/p>\n

There are some churches that have a further restriction known as \u201cclosed communion,\u201d in that they serve communion only to those who are members of that church. But there is no biblical e<\/span>vidence for the doctrine of closed communion. The communion should be open to all believers who have examined themselves.<\/p>\n<\/div>\n<\/div>\n

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IX. The Dangers in Partaking Unworthily<\/p>\n

The ninth and last section about the Lord\u2019s Supper concerns the dangers of partaking in the Lord\u2019s Supper unworthily, which are found in 1 Corinthians 11:29\u201331<\/a>:For he that eats and drinks, eats and drinks judgment unto himself, if he discern not the body. For this cause many among you are weak and sickly, and not a few sleep. But if we discerned ourselves, <\/em>we should not be judged.<\/em><\/p>\n

God will discipline those who treat the Lord\u2019s Supper lightly and do not examine themselves before partaking. These four dangers are: first, in verse 29<\/a>, chastisement, which is a judgment of discipline; secondly, in verse 30a<\/a>, physical weakness; thirdly, also in verse 30a<\/a>, illness or sickness; and fourthly, in verse 30b<\/a>, physical death.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

For as often as you eat this bread, and drink the cup, you proclaim the Lord\u2019s death till he come. 1 Cor 11:26 The two ordinances of the Church are: the Lord\u2019s Supper and baptism. This study of the Lord\u2019s Supper will be covered in nine sections: the meaning of the Lord\u2019s Supper, the Scriptures … <\/p>\n

\u201eThe Lord\u2019s Supper\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1360","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1360","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1360"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1360\/revisions"}],"predecessor-version":[{"id":1361,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1360\/revisions\/1361"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1360"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1360"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1360"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}