XLIII. THE LORD’S SUPPER

     ‘The cup of blessing which we bless, is it not a communion of the blood of Christ?  The bread which we break, is it not a communion of the body of Christ?’ -- 1 Cor. 10:16

     ‘He that eateth My flesh and drinketh My blood abideth in Me, and I in him.  He that eateth Me, he also shall live because of Me.’ -- John 6:56,57

     All life has need of food: it is sustained by nourishment which it takes in from without.  The heavenly life must have heavenly food; nothing less than Jesus Himself is the bread of life:  ‘He that eateth Me shall live by Me.’ (Ps. 42:3;  Matt. 4:4;  John 6:51)

     This heavenly food, Jesus, is brought near to us in two of the means of grace, the word and the Lord’s Supper.  The word comes to present Jesus to us from the side of the intellectual life, by our thoughts.  The Lord’s Supper comes in like manner to present Jesus to us from the side of the emotional life, by the physical senses.  Man has a double nature: he has spirit and body.  Redemption begins with the spirit, but it would also penetrate to the body, (Rom. 8:23;  1 Cor. 6:13, 15,19,20;  Phil. 3:21)  Redemption is not complete until this mortal body also shall share in glory.  The Supper is the pledge that the Lord will also change our body of humiliation and make it like His own glorified body by the working whereby He subdues all things to Himself.  It is not simply because all that is corporeal is more clear and intelligible for us, that the Lord gives Himself in the bread of the Supper.  No: by the body, Scripture often understands the whole man.  In the Supper, Christ would take possession of the whole man, body and soul, to renew and sanctify it by the power of His holy body and blood.  Even His body shares in His glory: even His body is communicated by the Holy Spirit.  Even our body is fed with His holy body, and renewed by the working of the Holy Spirit. (Matt. 26:26;  John 6:54,55;  Rom. 8:11,13)

     This feeding with the body of Christ takes place, on the side of the Lord by the Spirit, on our side by faith.  On the side of the Lord by the Spirit: for the Spirit communicates to us the power of the glorified body, whereby even our bodies, according to Scripture, become members of His body. (1 Cor. 6:15,17; 12:13;  Eph. 5:23,30)  The Spirit gives us to drink of the life-power of His blood, so that that blood becomes the life and the joy of our soul.  The bread is a participation in the body: the cup is a participation in the blood.

     And this takes place on our side by faith: a faith that, above what can be seen or understood, reckons on the wonder-working power of the Holy Spirit to unite us really, alike in soul and body, with our Lord, by communicating Him inwardly to us. (Luke 1:37;  1 Cor. 2:9,12)

     This is what the Heidelberg Catechism intends in Question and Answer 76.

     ‘What is it to eat the glorified body of Christ and to drink His shed blood?’

     ‘It is not only to receive with a believing heart the whole suffering and dying of Christ, and thereby to obtain forgiveness of sins and eternal life, but also therewith, by the Holy Spirit, who dwells alike in Christ and in us, to be so united more and more with His blessed body, that we, although He is in heaven and we are upon earth, are nevertheless flesh of His flesh and bone of His bone, and so live and are governed eternally by one Spirit, as the members of our body by a soul.’ ⁶⁶ ‘Der Heidelbergische Catechismus,’ 28, 5:76.

     This deeply inward union with Jesus, even with His body and blood, is the great aim of the Lord’s Supper.  All that it teaches and gives us of the forgiveness of sins, of the remembrance of Jesus, of the confirmation of the divine covenant, of union with one another, of the announcement of the Lord’s death till He comes, must lead to this: complete oneness with Jesus through the Spirit. (Matt. 26:28;  Luke 22:19;  John 6:56;  25:4;  1 Cor. 10:17; 11:25;  Rev. 3:20)  ‘He that eateth My flesh and drinketh My blood abideth in Me, and I in him.  He that eateth Me, he shall live by Me.’

     It is readily understood that the blessing of the Supper depends very much on preparation within the inner chamber, on the hunger and thirst with which one longs for the living God. (Job. 11:13;  Isa. 45:1,3;  Matt. 5:6;  Luke 1:53;  1 Cor. 11:8)  Do not imagine, however, that the Supper is nothing but an emblematic token of what we already have by faith in the word.  No: it is a spiritual actual communication from the exalted Lord in heaven of the powers of His life: yet this, only according to the measure of desire and faith.  Prepare for the Lord’s Supper, therefore, with very earnest separation and prayer.  And then expect that the Lord will, with His heavenly power, in a way to you incomprehensible, yet sure, renew your life.

Blessed Lord, who didst institute the Supper in order to communicate Thyself to Thy redeemed as their food and their power of life, O teach us to use the Supper.  Teach us at every opportunity to eat and to drink with great hunger and thirst for Thyself and for full union with Thee, believing that the Holy Spirit feeds us with Thy body and gives us to drink of Thy blood.  Amen.

     1.  In connection with the Supper let us be especially on our guard against the idea of a mere divine service of the congregation or transitory emotion.  Preaching and addresses may make an edifying impression, while there is little power or blessing.

     2.  For a meal, the first requisite is hunger.  A strong hunger and thirst for God is indispensable.

     3.  In the Supper, Jesus desires to give Himself to us, and would have us give ourselves to Him.  These are great and holy things.

     4.  The lessons of the Supper are many.  It is a feast of remembrance; a feast of reconciliation; a covenant feast; a love feast; a feast of hope.  But all these separate thoughts are only subordinate parts of the principal element: the living Jesus would give Himself to us in the most inward union.  The Son of God would descend into our inmost parts; He would come in to celebrate the Supper with us.  ‘He that eateth My flesh and drinketh My blood, let him abide in Me, and I in him.’

     5.  And then union with Jesus is union with His people in love and sympathy.

     6.  The preparatory address is not itself the preparation: it is only a help to the private preparation which one must have in intercourse with Jesus.

     7.  To hold festival with God at His table is something of unspeakable importance.  Pray, do not suppose that, because you are a Christian, it is easy for you to go and sit down. No: betake yourself to solitude with Jesus, that He may speak to you and say how you are to prepare you heart to eat with Him, yea, with Himself.

     It is very useful to take the whole week before the Supper for preparation and the whole week after for reflection.