II.

Background

The term “Lord’s Supper” is used for the first time in Christian

literature in one of Paul’s letters to the Christian community in Corinth (1Cor 11:20). The supper

of the Christian assembly as belonging to the risen Lord, who inaugurated the celebration of this

meal himself? It is a ritual to be done in remembrance of him (1Cor 11:24–25). Paul quotes from

an early Christian tradition, which he claims to have received directly from the Lord, and

interprets this meal as a means of sharing in the body and the blood of Jesus Christ. Breaking and

eating from the same bread and drinking from the same cup are symbolic actions through which

the participants of the meal partake in the salvific effects of Jesus’ life (“this is my body for

you”) and death (“this cup is the new covenant in my blood”). The broken bread given to the

disciples became a symbol of Jesus’ life for others and the shared cup became a symbol of the

new covenant established by his death. By celebrating the meal, the community proclaims the

death of the Lord until he returns at the end of time. In 1Cor 10:16, Paul cites a related tradition

(or perhaps a variant of the same tradition). Here, he emphasizes that “the cup of blessing that we

1
bless” and “the bread that we break” symbolize the sharing in the blood and the body of Christ.

These symbolic actions demonstrate that the community meal, which is also a union with Christ,

can only be celebrated appropriately when all participants are present because all have to share

the same bread and the same cup. Paul also warns the Corinthians that whoever eats the bread or

drinks the cup of the Lord in an unworthy manner will be guilty of the body and the blood of the

Lord (11:27). Therefore, they should examine themselves before eating of the bread and drinking

?
Walter De Gruyter, “Encyclopedia of the Bible and Its Reception”, 13 November 2023, 1149-1150.
of the cup, because “all who eat and drink without discerning the body, eat and drink judgment

against themselves” (11:29).

III. The statement of the problem

Today, there is a problem of the Lord Supper in the Christian’s community. Some

Churches didn’t accept about drinking wine. So, they don’t let the Lord Supper in the church.

Actually, Jesus taught us to do his last meal to remember him. And some churches drink a lot of

wine than normal. So, they get drunk in the church and become a bad habit. Some people in the

church thought that if they take bread and drink a wine, they will get the salvation. That’s also a

big problem. Actually, we do the Lord’s Supper is only a symbol that we are belonging to Jesus

and we do it to remember the act of Jesus, the death of our Lord, the redemption of Jesus.

IV. Hypothesis

To solve the statement of the problem that I mentioned, we will see the next chapters that

I will describe about, such as ‘the reality of the Lord’s Supper’, ‘the necessity to understand’.

Even Christian still misunderstand about the Lord’s Supper. So, I want to make sure about what

is the real meaning of the Lord ’s Supper for us? And why we do it? What is the benefit of the

lord supper? So that’s why I do research about this topic.

INTRODUCTION

In Luke 22:14-23, “And he said to them, I have earnestly desired to eat this Passover

with you before I suffer, For I tell you I will not eat it until it is fulfills in the kingdom of God”.

As we are Christian, the Lord’s Supper is not a strange thing for us. We take it after baptized. We

do the Lord’s Supper to remember Our Lord Jesus Christ Who the one died for us on the cross.

Before his death, we ordered to His disciples, “Do his in remembrance of me”. That’s also the

one of Baptist’s ordinance. We have two kind of ordinances as we are Baptists, “Baptism, and

the Lord’s Supper”. So, I choose this Title of the Lord’s Supper to write in this research paper.

Even Christian confuses in the Lord’s Supper. Some take bread and wine as the traditional,

didn’t understand the meaning of that. There is also argument in doing this, some said, we ate the

real body of Christ, we drunk the real blood of Christ. But some Christians didn’t accept about

them believe. Because that’s only the sign to remember the suffering of Our Lord. In this we will

learn about What’s the Lord’s Supper? What’s the meaning of the Lord’s Supper? Why we do

that? How should we prepare for the Lord’s Supper? How great is it?

Chapter II

THE NAMES OF THIS ORDINANCE

serious Christian looks upon with a peculiar regard and veneration, I purpose, as God shall

enable me, to open the doctrine as well as the duty of it. It will, therefore, be proper enough, and

2
I hope profitable, to take some notice of the several names by which it is known.

1. Sacrament

We call it the sacrament. This is the name we commonly give it, but improperly, because it

does not distinguish it from the ordinance of baptism, which is as much a sacrament as this—a

sacrament which we have all received, by which we are all bound, and are concerned to improve

and live up to. But when we call this ordinance “the sacrament,” we ought to remind ourselves

that it is a sacrament; that is, it is a sign and an oath.

A. A sign

The Lord’s Supper is a sign, an outward and visible sign of an inward and spiritual grace, for

such sacraments are designed to be. It is a parable to the eye; and in its God uses similitudes, as

He did of old by His servants the prophets. In its Christ tells us earthly things, that thereby we

may come to be more familiarly acquainted, and more warmly affected, with spiritual and

heavenly things. In its Christ speaks to us in our own language and accommodates Himself to the

capacities of our present state. Man consists of body and soul; and the soul admits impressions

and exerts its power by the body. Here is an ordinance, therefore, that consists of body and soul

too, wherein Christ and the benefits of the new covenant are in the instituted elements of bread

2
Matthew Henry, “The Lord’s Supper”. 14 November 2023, 4.
and wine set before us and offered to us. We live in a world of sense, not yet in the world of

spirits. Because we therefore find it hard to look above the things that are seen, we are directed in

a sacrament to look through them to those things not seen that are represented by them. Things

merely sensible may not improve the advantage they have from our present state wholly to

engross our thoughts and cares. Therefore, in compassion to our infirmity, spiritual things are in

this ordinance made in a manner sensible. Let us, therefore, rest contented with this sign that

Christ has appointed, in which He is “evidently set forth crucified among” us (Gal 3:1). Let us

not think it can be any honor to Him or advantage to ourselves, but on the contrary a dishonor to

Him and an injury to ourselves, to represent by images and pictures the same things of which this

ordinance was designed to be the representation. If infinite wisdom thought this sign sufficient,

and most proper to affect the heart and excite devotion, and stamp it accordingly with an

institution let us acquiesce in it. Yet, let us not rest contented with the sign only, but converse by

faith with the things signified, else we receive the grace of God in this appointment in vain and

sacraments will be to us what parables were to them that were willfully blind, blinding them the

more. What will it avail us to have the shadow without the substance, the letter without the

spirit? As the body without the soul is dead (Jam 2:26), so our seeing and receiving bread and

3
wine if therein we do not see and receive Christ crucified is dead also.

B. An oath

The Lord’s Supper is an oath. That is the ancient signification of the word sacrament. The

Romans called the oath that soldiers took to be true to their general, sacramentum militate; and

our law still uses it in this sense: decent super sacramentum sum, “they say upon their oath.” So

3
Matthew Henry, “The Lord’s Supper”. 14 November 2023, 5.
that to take the sacrament is to take an oath, a solemn oath, by which we bind our souls with a

bond unto the Lord. It is an oath of allegiance to the Lord Jesus, by which we engage ourselves

to be His dutiful and loyal subjects, acknowledging Him to be our rightful Lord and Sovereign. It

is as a freeman’s oath by which we enter ourselves members of Christ’s mystical body, and

oblige ourselves to observe the laws and seek the good of that Jerusalem which is from above

(Rev 21:2). We do this so that we may enjoy the privileges of that great charter by which it is

incorporated. An oath is an appeal to God’s knowledge of our sincerity and truth in what we

assert or promise. In this ordinance, we make such an appeal as Peter did: “Lord, thou know all

things; thou know that I love thee” (Joh 21:17). An oath is an imprecation of God’s wrath upon

ourselves, if we deal falsely and willfully prevaricate. Something of that also there is in this

sacrament; for if we continue in league with sin while we pretend to covenant with God, we eat

and drink judgment to ourselves (1Co 11:28-29). Let us, therefore, according to the character of

a virtuous man, fear this oath. We must not fear to take it, for it is our duty, with all possible

solemnity, to oblige ourselves to the Lord. But we must fear to break it, for oaths are not to be

jested with. God has said it and has sworn it by Himself: “Unto me…every tongue shall swear”

(Isa 45:23); but He has also said that we must swear to Him “in truth, in judgment, and in

righteousness” (Jer4:2). And having thus sworn, we must perform it. If we come to this

sacrament carelessly and inconsiderately, we incur the guilt of rash swearing. If we go away

from the sacrament and walk contrary to the engagements of it, we incur the guilt of false

swearing. Even natural religion teaches men to make conscience of an oath. Much more does the

Christian religion teach us to make Conscience of this oath, to which God is not only a witness,

4
but a party.

4
Matthew Henry, “The Lord’s Supper”. 14 November 2023,6.
2. Lord’s Supper

We call this ordinance the Lord’s Supper, and very properly, for so the Scripture

calls it in 1 Corinthians 11:20. There the apostle, reproving the irregularities that were among the

Corinthians in the administration of this ordinance, tells them, “This is not to eat the Lord’s

supper.”

A. A supper

This ordinance is a supper. A supper is a stated meal for the body. This is so also for the

soul, which stands in as much need of its daily bread as the body does. Supper was then

accounted the principal meal; this ordinance is so among Christ’s friends. In His family, it is the

most solemn entertainment. It is called a supper because it was first instituted in the evening, and

at the close of the Passover supper. Though it is not always required for us to administer it about

that time, because it would be inconvenient for religious assemblies, yet it signifies,

1st. That Christ now in the end of the world, in the declining part of its day, as the great

evening sacrifice “hath appeared to put away sin” (Heb 9:26). This glorious discovery was

reserved for us “upon whom the ends of the world are come” (1Co 10:11).

2nd. That comfort in Christ is intended for those only who dwell in God’s house, and for

those only who have done the work of the day in its day, according as the duty of every day

required. They only who work with Christ shall eat with Him.

3rd. That the chief blessings of the new covenant are reserved for the evening of the day

of our life. The evening feast is a supper designed for us when we have accomplished “as a

hireling our day” (Job 14:6) and come home at night.

This ordinance is the Lord’s Supper, the Lord Christ’s Supper. The apostle, in

his discourse concerning this ordinance (1Co 11:23ff), all along calls Christ “the Lord,” and

seems to lay an emphasis upon it. This is because as the ordaining of this sacrament was an act of

His dominion10 and as Lord of His Church He appointed it. In the same way, in receiving this

sacrament, we own His dominion and acknowledge Him to be our Lord. This also puts an honor

upon the ordinance, and makes it look truly great. However, to a carnal eye it has no form nor

comeliness that it is the Supper of the Lord. The sanction of this ordinance is the authority of

Christ; the substance of this ordinance is the grace of Christ. It is celebrated in obedience to Him,

in remembrance of Him, and for His praise. Justly is it called the Lord’s Supper, for it is the Lord

Jesus that sends the invitation, makes the provision, and gives the entertainment. In it we feed

upon Christ, for He is the Bread of Life (Joh 6:35). We feed with Christ, for He is our beloved

and our friend, and He it is that bids us welcome to His table. In its Christ sups with us and we

with Him. He does us the honor to sup with us, though He must bring His own entertainment

along with Him; He gives us the happiness of supping with Him upon the dainties of heaven. Let

our eye, therefore, be to the Lord, to the Lord Christ, and to the remembrance of His name in this

ordinance. We see nothing here, if we see not the beauty of Christ; we taste nothing here, if we

taste not the love of Christ. The Lord must be looked upon as the Alpha and the Omega, the

beginning and the end, and all in all in this solemnity (Rev 1:8). If we receive not Christ Jesus

5
the Lord here, we have the supper, but not the Lord’s Supper.

3. Communion

5
Matthew Henry, “The Lord’s Supper”. 14 November 2023,7.
We call it the Communion, the holy communion; and fitly do we call it so, for the following

6
reasons.

A. With Christ

In this ordinance we have communion with Christ, our Head. “Truly our fellowship is with…

Jesus Christ” (1Jo 1:3). He here manifests Himself to us and gives out to us His graces and

comforts. We here set ourselves before Him, and tender Him the grateful returns of love and

duty. A kind correspondence between Christ and our souls is kept up in this ordinance, such as

our present state will admit. Christ, by His Word and Spirit, abides in us; we, by faith and love,

abide in Him. Here, therefore, where Christ seals His Word and offers His Spirit and where we

exercise our faith and have our love inflamed there is communion between us and Christ. This

communion supposes union. This fellowship supposes friendship, for, “can two walks together,

except they be agreed?” (Amos 3:3). We must, therefore, in the bond of an everlasting covenant,

join ourselves to the Lord and combine our interest with His. And then, pursuant thereto, we

must concern Him in all the concerns of our happiness, and concern ourselves in all the concerns

of His glory.

B. With the universal Church

In this ordinance, we have communion with the universal Church, even “with all that in

every place call upon the name of Jesus Christ our Lord, both theirs and ours” (1Co 1:2). Hereby

we profess, testify, and declare that “we being many are one bread, and one body,” by virtue of

6
Matthew Henry, “The Lord’s Supper”. 14 November 2023,8.
our common relation to our Lord Jesus Christ, “for we are all partakers of that one bread” (1Co

10:17). Christ is “the bread of life” (Joh 6:35), signified and communicated in this sacramental

bread. All true Christians, though they are many, yet they are one; and we express our consent to

and complacency12 in that union by partaking of the Lord’s Supper. I say “though they are

many” that is, though they are numerous yet, as a vast number of creatures make one world,

governed by one providence, so a vast number of Christians make one Church, animated by one

Spirit, the soul of that great body. Though they are various far distant from each other in place,

of distinct societies, different attainments, and divers’ apprehensions in lesser things yet, all

meeting in Christ, they are one. They are all incorporated in one and the same Church, all

interested in one and the same covenant, all stamped with one and the same image, partakers of

the same new and divine nature, and all entitled to one and the same inheritance. In the Lord’s

Supper, we are “made to drink into one Spirit” (1Co 12:13). And therefore, in attending on that

ordinance, we are concerned not only to preserve, but to cultivate and improve Christian love

7
and charity for what will this badge of union avail us without the unity of the Spirit?

Chapter III

7
Matthew Henry, “The Lord’s Supper”. 14 November 2023,9.
 HOW SHOULD WE PREPARE FOR THE LORD'S SUPPER?

Today we celebrate the Lord’s Supper. Jesus established two ordinances, two special

services for the church: baptism and the Lord’s Supper. Baptism is the outward mark of the

believer, the first step in a life of obedience. Baptism pictures Christ’s death, burial and

resurrection. As people place their faith in Christ, we baptize them as an outward symbol of their

commitment to Christ.

The second ordinance is the Lord’s Supper also referred to in Scripture as communion and the

Lord’s Table. Through the bread and the cup, the church remembers and affirms her oneness

with Christ and each other. Paul had been faithful to teach and establish these ordinances in the

churches. But the Church at Corinth had perverted the Lord’s Supper. Paul says to them in verse

17, “…you come together not for the better but for the worse.” In other words, their manner of

partaking in the Lord’s Supper was so bad that it would have been better if they didn’t take do it

at all. The early churches practiced communion differently from most modern churches. They

seem to have celebrated “the breaking of bread” weekly. They began with a special fellowship

meal sometimes called the “love feast” (Jude 12). These were little more than ancient “pot-

lucks” where everyone brought food and shared with each other. The love feast celebrated the

oneness and unity of the church. At the conclusion of the love feast, they partook of the Lord’s

Supper. So, we will see how should we prepare for the lord's supper?
1. We must come with self-examining hearts.

"But let a man examine himself, and so let him eat of that bread," 1 Corinthians 11:28. It

is not enough that others think we are fit to come, but we must examine ourselves. The Greek

word "to examine" is a metaphor taken from the goldsmith who curiously tries his metals. So,

before we come to the Lord's Table, we are to make a curious and critical trial of ourselves by

the Word. Self-examination, being a reflexive act, is difficult. It is hard for a man to look inward

and see the face of his own soul. The eye can see everything but itself. But this work is necessary

because, if we do not examine ourselves, we are at a loss about our spiritual estate. We know not

whether we are interested in the covenant or whether we have a right to the seal. Also, because

God will examine us. It was a sad question the master of the feast asked, "Friend, how calmest

thou in hither, not having a wedding garment?" Matthew 22:12. So it will be terrible when God

shall say to a man, "How did you come in here to My table with a proud, vain, unbelieving

heart? What have you to do here in your sins. You pollute My holy things." What need,

therefore, is there to make a heart search before we come to the Lord's Supper! We should

examine our sins that they may be mortified, our wants that they may be supplied, our graces that

8
they may be strengthened.

2. We must come with serious hearts.

Our spirits are feathery and light, like a vessel without ballast, which floats in the water

but does not sail. We float in holy duties and are full of vain excursions, even when we are to

deal with God and are engaged in matters of life and death. That which may consolidate our

hearts and make them fix with seriousness is to consider that God's eye is now especially upon us

8
Thomas Watson, “The Mystery of the Lord’s supper “. 15 November 2023,21-22.
when we approach His table. "The king came in to see the guests," Matthew 22:11. God knows

every communicant, and if He sees any levity and indecency of spirit in us, in worthy of His

presence, He will be highly incensed and send us away with the guilt of Christ's blood instead of

9
the comfort of it.

3. We must come with intelligent hearts.

There ought to be a competent measure of knowledge, that we may discern the Lord's

body. As we are to pray with understanding, 1 Corinthians 14:15, so ought we to communicate at

the Lord's Table with understanding. If knowledge is lacking, it cannot be a reasonable service,

Romans 12:1. They that do not know the mystery do not feel the comfort. We must know God

the Father in His attributes, God the Son in His offices, God the Holy Ghost in His graces. Some

say they have good hearts, yet lack knowledge. We may as well call that a good eye which lacks

sight.

4. We must come to the Sacrament with longing hearts.

Say as Christ, "With desire I have desired to eat of this Passover," Luke 22:15. If God

prepares a feast, we must get an appetite. Why has the Lord frowned upon His people of late but

to punish their surfeit and provoke their appetite? As David longed for the water of the well of

Bethlehem, 2 Samuel 23:15, so should we long for Christ in the Sacrament. Desires are the sails

of the soul which are spread to receive the gale of a heavenly blessing. For the exciting of holy

desires and longings, consider: (1) The magnificence and royalty of this supper. It is a heavenly

banquet. "In this mountain shall the Lord of Hosts make unto all people a feast of fat things, a

feast of wines on the lees," Isaiah 25:6. Here is the juice of that grape which comes from the true
9
Thomas Watson, “The Mystery of the Lord’s supper “. 15 November 2023,22.
Vine. Under these elements of bread and wine, Christ and all His benefits are exhibited to us.

The Sacrament is a repository and storehouse of celestial blessings. Behold here, life and peace

and salvation set before us! All the sweet delicacies of heaven are served in this feast. (2) To

provoke appetite, consider what need we have of this spiritual repast. The. angel persuaded

Elijah to take a little of the cake and jar of water that he might not faint in his journey. "Arise and

eat, because the journey is too great for thee," 1 Kings 19:7. So truly we have a great journey

from earth to heaven. Therefore, we need to recruit ourselves by the way. How many sins have

we to subdue! How many duties to perform! How many wants to supply! How many graces to

strengthen! How many adversaries to conflict with! So that we need refreshment by the way. By

feeding upon the body and blood of the Lord, we renew our strength as the eagle. (3) Consider

Christ's readiness to dispense divine blessings in this ordinance. Jesus Christ is not a sealing

fountain but a flowing fountain. It is but crying, and He gives us food. It is but thirsting, and He

opens the conduit. "Let him that is athirst come; and whosoever will, let him take the water of

life freely," Revelation 22:17. As the clouds have natural proneness to drop down their moisture

upon the earth, so has Christ to give forth of His gracious virtues and influences to the soul.

(4) There is no danger of excess at this supper. Other feasts often cause gluttony; it is not

so here. The more we take of the Bread of life, the more healthful we are and the more we come

to our spiritual complexion. Fullness here does not increase humors, but comforts. In spiritual

things there is - no extreme. Though a drop of Christ's blood is sweet, yet the more, the better-the

deeper, the sweeter. "Drink abundantly, O beloved," Song of Solomon 5:1. (5) We do not know

how long this feast may last. While the manna is to be had, let us bring our baskets. God will not

always be spreading the cloth. If people lose their appetite, He will call to the enemy to take

them away. (6) Feeding upon Christ sacramentally will be a good preparation to sufferings. The
Bread of life will help us to feed upon the bread of affliction. The cup of blessing will enable us

to drink of the cup of persecution. Christ's blood is a wine that has a flavor in it and is full of

spirits. Therefore, Cyprian tells us, when the primitive Christians were to appear before the cruel

tyrants, they were wont to receive the Sacrament, and then they arose up from the Lord's Table

as lions breathing forth the fire of heavenly courage. Let these considerations be as sauce to

sharpen our appetites to the Lord's Table. God loves to see us feed hungrily upon the Bread of

life.

5. If we would come prepared to this ordinance, we must come with penitent hearts.

The Passover was to be eaten with bitter herbs. We must bring our myrrh of repentance

which, though it is bitter to us, is sweet to Christ. "They shall look upon Me whom they have

pierced and mourn for Him," Zechariah 12:10. A broken Christ is to be received with a broken

heart. We that have sinned with Peter should weep with Peter. Our eyes should be filled with

tears and our hearts steeped in the brinish waters of repentance. Say, "Lord Jesus, though I

cannot bring sweet spices, and perfume Thy body as Mary did, yet I will wash thy feet with my

tears. “The more bitterness we taste in sin, the more sweetness we shall taste in Christ.

6. We must come with sincere hearts.

The tribes of Israel, being straitened in time, wanted some legal purifications. Yet

because their hearts were sincere and they came with desire to meet' with God in the Passover,

therefore the Lord healed the people, 2 Chronicles 30:19-20. Bad aims will spoil good actions.

An archer may miss the mark as well by squinting as by shooting short. What is our design in

coming to the Sacrament? Is it that we may have more victory over our corruptions and be more
confirmed in holiness? Then God will be good to us and heal us. Sincerity, like true gold, shall

have some grains allowed for its lightness.

7. We must come with hearts fired with love to Christ.

The spouse said, "I am sick of love," Song of Solomon 2:5. Let us give Christ the wine of

our love to drink and weep that we can love Him no more. Would we have Christ's exhilarating

presence in the supper? Let us meet Him with strong endearments of affection. Basil compares

love to a sweet ointment. Christ delights to smell this perfume. The disciple that loved most,

Christ put in His bosom.

8. We must come with humble hearts.

We see Christ humbling Himself to death. And will a humble Christ ever be received into

a proud heart? A sight of God's glory and a sight of sin may humble us. Was Christ humble, who

was all purity? And are we proud, who are all leprosy? O let us come with a sense of our own

vileness. How humble should he be who is to receive alms of free grace? Jesus Christ is a lily of

the valley, Song of Solomon 2:1, not of the mountains. Humility was never a loser. The emptier

the vessel is, and the lower it is let down into the well, the more water it draws up. So, the more

the soul is emptied of itself, and the lower it is let down by humility, the more it fetches out of

the well of salvation. God will come into a humble heart to revive it, Isaiah 57:15. That is none

of Christ's temple which is not built with a low roof.

9. We must come with heavenly hearts.

The mystery of the Sacrament is heavenly. What should an earthworm do here? He is not

likely to feed on Christ's body and blood who, with the serpent, eats dust. The Sacrament is
called "communion," 1 Corinthians 10:16. What communion can earthly man have with Christ?

First, there must be conformity before communion. He that is earthly is no more conformed in

likeness to Christ than a cloud of dust is like a star. An earthly man makes the world his god.

Then let him not think to receive another God in the Sacrament. O let us be in the heavenly

altitudes and, by the wing of grace, ascend!

10. We must come with believing hearts.

Christ gave the Sacrament to the apostles, principally as they were believers. Such as

come faithless go away fruitless. Nor it is enough to have the habit of faith. We must exert and

put forth the vigorous acting’s of faith in this ordinance. (1) Let us exercise the eye of faith. Faith

has an eagle's eye. It pierces into things for remote from sense. Faith takes a prospect of heaven.

It discerns Him who is invisible, Hebrews 11:27. It beholds a beauty and fulness in Christ. It sees

this beauty shining through the lattice of an ordinance. Faith views Christ's love streaming in His

blood. Look upon Christ with believing eyes and you shall, one day, see Him with glorified eyes.

(2) Exercise the mouth of faith. Here is the bread broken. What use is there of bread but to feed

on? Feed upon the Bread of God. Adam died by eating; we live by eating. In the Sacrament, the

whole Christ is presented to us, the Divine and the human nature. All kind of virtue comes from

Him, mortifying, mollifying, comforting. Oh, then, feed on Him! This grace of faith is the great

10
grace to be set on work at the Sacrament.

10
Thomas Watson, “The Mystery of the Lord’s Supper”, 15 November 2023, 21-26.
 Chapter IV

SEVEN SUPERNATURAL VIRTUES IN CHRIST'S BLOOD

Covenants were ratified by the blood of sacrifice, and Jesus’ mention of the “Blood of the

covenant” evokes Exodus 24:8, God had redeemed his people from Egypt by the blood of

Passover lamb; “on behalf of the many” probably alludes to Isaiah 53. Passover ritual interpreted

the cup but did not interpret it as blood, because Jewish law and custom were revolted by the

11
idea of drinking any creature’s blood especially human blood.

That we may set the higher value upon the blood of Christ. I shall show you seven rare

12
supernatural virtues in it:

1. It is a reconciling blood.

`You that were sometime alienated, and enemies, yet now hath He reconciled through

death," Colossians 1:21. Christ's blood is the blood of atonement. Nay, it is not only a sacrifice

but a propitiation, 1 John 2:2, which denotes a bringing us into favor with God. It is one thing for

a traitor to be pardoned, and another thing to be brought into favor. Sin rent us off from God;

Christ's blood cements us to God. If we had had as much grace as the angels, it could not have

wrought our reconciliation. If we had offered up millions of holocausts and sacrifices, if we had

11
Craig S. Keener, “The IVP Bible background Commentary”. (Illinois, Downers Grove) 167.

12
Thomas Watson, “The Mystery of the Lord’s supper “. 15 November 2023,18.
wept rivers of tears, this could never have appeased an angry Deity. Only Christ's blood

ingratiates us into God's favor and makes Him look upon us with a smiling aspect. When Christ

died, the veil of the temple was rent. This was not without a mystery, to show that through

Christ's blood the veil of our sins is rent which interposed between God and us.

2. Christ's blood is a quickening blood.

"Whoso drinketh My blood, hath eternal life," John 6:54. It both begets life and prevents

death. "The life of a thing is in the blood," Leviticus 17:11. Sure enough, the life of our soul is in

the blood of Christ. When we contract deadness of heart, and are like wine that has lost the

spirits, Christ's blood has an elevating power; it puts vivacity into us, making us quick and lively

in our motion. "They shall mount up with wings as eagles," Isaiah 40:31.

3. Christ's blood is a cleansing blood.

"How much more shall the blood of Christ purge your conscience!" Hebrews 9:14. As the

merit of Christ's blood pacifies God, so the virtue of it purifies us. It is the King of heaven's bath.

It is a laver to wash in. It washes a crimson sinner milk white. "The blood of Jesus cleanest us

from all our sin," I John 1:7. The Word of God is a looking glass to show us our spots, and the

blood of Christ is a fountain to wash them away, Zechariah 13:1. But this blood will not wash if

it is mingled with anything. If we go to mingle anything with Christ's blood, either the merits of

saints or the prayers of angels, it will not wash. Let Christ's blood be pure and unmixed, and

there is no spot but it will wash away. It purged out Noah's drunkenness and Lot's incest. Indeed,

there is one spot so black that Christ's blood does not wash away, and that is the sin against the

Holy Ghost. Not but that there is virtue enough in Christ's blood to wash it away, but he who has
sinned that sin will not be washed. He condemns Christ's blood and tramples it under foot,

Hebrews 10:29.

4. Christ's blood is a softening blood.

There is nothing so hard but may be softened by this blood. It will soften a stone. Water

will soften the earth, but it will not soften a stone; but Christ's blood mollifies a stone. It softens a

heart of stone. It turns a flint into a spring. The heart, which before was like a piece hewn out of

a rock, being steeped in Christ's blood, becomes soft and the waters of repentance flow from it.

How was the jailer's heart dissolved and made tender when the blood of sprinkling was upon it!

"Sirs, what must I do to be saved?" Acts 16:30. His heart was now like melting wax. God might

set what seal and impression He would upon it.

5. Christ's blood cools the heart.

First, it cools the heart of sin. The heart naturally is full of distempered heat. It must be

hot, being set on fire of hell. It burns in lust and passion. Christ's blood allays this heart and

quenches the inflammation of sin. Second, it cools the heat of conscience. Its times of desertion,

conscience burns with the heat of God's displeasure. Now, Christ's blood, being sprinkled upon

the conscience, cools and pacifies it. And, in this sense, Christ is compared to a river of water,

Isaiah 32:2. When the heart burns and is in agony, Christ's blood is like water to the fire. It has a

cooling, refreshing virtue in it.

6. Christ's blood comforts the soul.

heart of a man who is well, yet it will not cheer his heart when he has a fit of the stone or when

the pangs of death are upon him. But Christ's blood will cheer the heart at such a time. It is best

in affliction. It cures the trembling of the heart. A conscience sprinkled with Christ's blood can,

like the nightingale, sing with a thorn at its breast. The blood of Christ can make a prison become

a palace. It turned the martyr's flames into beds of roses. Christ's blood gives comfort at the hour

of death. As a holy man once said on his deathbed when they brought him a cordial, "No cordial

like the blood of Christ!"

7. Christ's blood procures heaven.

Israel passed through the Red Sea to Canaan. So, through the red sea of Christ's blood,

we enter into the heavenly Canaan. "Having boldness therefore to enter into the holiest by the

blood of Jesus," Hebrews 10:19. Our sins shut heaven; Christ's blood is the key which opens the

gate of paradise for us. Hence it is that Theodore calls the cross the tree of salvation because that

blood which trickled down the cross distils salvation. Well, then, may we prize the blood of

Christ and, with Paul, determine to know nothing but Christ crucified, 1 Corinthians 2:2. King's

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crowns are only crosses, but the cross of Christ is the only crown.

The Meaning of the Lord’s Supper for today

This Sacrament is the Sacrament of Memory. It is a simple fact that in the New Testament the

only definite instruction regarding the Sacrament of the Lord’s Supper is “Do this in

remembrance of me”. Here is the center of the whole matter. First and foremost, we do this in

order that we may remember Jesus Christ. It will be said by some at once that this is an

13
Thomas Watson, “The Mystery of the Lord’s supper “. 15 November 2023,18-21.
inadequate view of this sacrament. But is it? Do we really realize what memory means? It is

almost impossible to remember simpliciter. We always remember for some purpose or to some

effect. Memory never operates in a vacuum. What then is the purpose and the effect of this

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sacramental memory? And why is it wrong to speak of 'a mere memorial'?

1. We remember to realize again what our blessed Lord has done and suffered for us. It is easy to

forget. It is easy to lose the cutting edge of emotion and realization. It is easy to forget that Jesus

Christ suffered and died for us, and even when we remember, it is easy to remain unmoved. But

in the sacrament, with its vivid picture, realization of what Jesus Christ did and suffered for us is

rekindled and reborn.

2. This is to say that first we remember what Jesus Christ has done for us. The second step

follows naturally. We remember in order once again to appropriate the benefits of Jesus Christ.

We remember once again to receive. While they are eating, Jesus speaks the words about his

death over the bread and wine. There is considerable diversity in the formulation of the words

over both the bread and the cup in the synoptics and in Paul’s writings. The word for “bread”

appears in variations of two forms: Luke, 1 Corinthians and Mark, Matthew. The variants of the

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word for “cup” show more expansion in the formula than do the words used for Bread.

'This is my body for you. We need to receive again and again, for we sin again and again. In the

sacrament we are confronted with the love of God in Jesus Christ, that we may take it to

ourselves. There is the famous and oft repeated tale of Rabbi Duncan, the famous Scots scholar

14
William Barclay, “The Lord’s Supper”. (Nashville: Abingdon Press,1967) 110.

15
Leander E. Keck, “The New Interpreter’s Bible Commentary”. (Nashville, Abingdon Press) 533.
and preacher. As he noticed a woman hesitating to take the cup, he said gently: 'Take it, woman.

It was meant for sinners. It was meant for you.' In this act of memory, we are not remembering

either a heroic deed or a tragedy, and no more. We are remembering something done for us in

order that we may appropriate it once again.

3. But there is something still more to be said. We have been speaking of remembering. But we

are not remembering someone who is dead and gone, someone who lived and who died and who

left a memory. We are not remembering someone whose place was in the past and who lives

only in the pages of a history book. We are remembering someone who was crucified, dead and

buried and who rose again. We are remembering someone who is gloriously alive. And

therefore, we remember Jesus Christ in the sacrament in order to encounter Jesus Christ. Here, O

my Lord, I see thee face to face.

The memory turns into an experience and an encounter. It is in this way that I would think of the

real presence of Jesus Christ in the sacrament. The Risen Lord is universally present. He is not

present in the sacrament any more than he is present anywhere else. As Brother Lawrence said,

he felt as near to his Lord when he was washing the greasy dishes in the monastery kitchen as

ever he did at the blessed sacrament. But what happens is that at the sacrament everything is

done and designed to make us aware of that presence. He is not especially present, but we are

made especially aware of his presence.

There is a power of places. It is long since my father and mother died, and there are times when I

forget them, and even when I think of them the days seem very far away when they were here.

But, if I go and stand beside a certain grave in a little highland cemetery, I can feel that, if I

stretch out my hand, I will touch them. The sacrament of the Lord's Supper is not so much the
place where we realize the real presence of our Lord, as the place where we realize the reality of

the real presence of our Lord. The presence is not specially located in the bread and the wine, nor

in the Church. It is a presence which is present always, everywhere. But the sacrament is the

place where memory, realization, appropriation end in encounter, because we are compelled to

become aware of him there.

Mere memory is a very misleading phrase. Memory always has a purpose, and, even if it has no

purpose, it certainly has an effect. To remember, to realize, to appropriate, to encounter - this is

what the sacrament of the Lord's Supper means to me.

4. All this must end in still another act on our part. It must end in renewed dedication. Here is

where the other meaning of the word sacramentum must come in. It means a soldier's oath of

loyalty to his Emperor, and that the sacrament must be for us too. As Arthur said of his knights: I

made them lay their hands in mine and swear to reverence the king. No experience such as we

have described can end in anything other than a renewed pledge to the one whom we have

encountered or experienced. It must surely be impossible to leave the sacramental table without a

deeper devotion to the Blessed Lord whom we meet there, and to those was the We may end

with the one fact which makes the Lord's Supper a permanent necessity in the Christian Church.

T. C. Edwards in his commentary on I Corinthians makes the point. The Lord's Supper is the

unchanging statement of that which is unchanging in Christianity. The center of Christianity is

what Jesus did. The Lord's Supper in its dramatic picture states that just as it is. Preaching talks

about it; theology interprets it and conceptualizes it. The sacrament announces it. 'Ideas mark the

progress, sacraments the fixity of Christianity.... Doctrines develop, sacraments continue, and

help to anchor theological thought to its moorings. Paul does not hesitate to develop new truth,

but he does not ever institute a new sacrament.' The Lord's Supper is the permanent dramatic
pronouncement of the unchanging divine action in Jesus Christ, which theology interprets and

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reinterprets continuously.

16
William Barclay, “The Lord’s Supper”. (Nashville: Abingdon Press,1967) 111-113.