Lord's Supper
VIEW:13 DATA:01-04-2020
LORDS SUPPER.See Eucharist.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
an ordinance instituted by our Saviour in commemoration of his death and sufferings. The institution of this sacrament is recorded by the first three evangelists, and by the Apostle Paul, whose words differ very little from those of his companion St. Luke; and the only difference between St. Matthew and St. Mark is, that the latter omits the words, for the remission of sins. There is so general an agreement among them all, that it will only be necessary to recite the words of one of them: Now, when the even was come, he sat down with the twelve, to eat the passover which had been prepared by his direction; and as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat: this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins, Mat_26:20; Mat_26:26-28. The sacrament of the Lord's Supper being thus instituted, was adopted by all the early Christians, with very few exceptions; and no modern sect rejects it, except the Quakers and some mystics, who make the whole of religion to consist of contemplative love.
In the early times of the Gospel the celebration of the Lord's Supper was both frequent and numerously attended. Voluntary absence was considered as a culpable neglect; and exclusion from it, by the sentence of the church, as a severe punishment. Every one brought an offering proportioned to his ability; these offerings were chiefly of bread and wine; and the priests appropriated as much as was necessary for the administration of the Eucharist. The clergy had a part of what was left for their maintenance; and the rest furnished the repast called αγαπη, or love-feast, which immediately followed the celebration of the Lord's Supper, and of which all the communicants, both rich and poor, partook. The sacrament of the Lord's Supper greatly resembled the religious feasts to which the Jews were accustomed. At those feasts they partook of bread and wine in a serious and devout manner, after a solemn blessing or thanksgiving to God for his manifold mercies. This was particularly the case at the feast of the passover, which our Saviour was celebrating with his Apostles when he instituted this holy sacrament. At that feast, they commemorated the deliverance of their own peculiar nation from the bondage of Egypt; and there could not be a more suitable opportunity for establishing an ordinance which was to commemorate the infinitely more important deliverance of all mankind from the bondage of sin. The former deliverance was typical of the latter; and instead of keeping the Jewish passover, which was now to be abrogated, they were to commemorate Christ, their passover, who was sacrificed for them; the bread broken was to represent his body offered upon the cross; and the wine poured out was to represent his blood, which was shed for the salvation of men. The nourishment which these elements afford to our bodies is figurative of the salutary effects which the thing signified has upon our souls. And as the celebration of the passover was not only a constant memorial of the deliverance of the Israelites out of the land of Egypt, but also a symbolical action, by which they had a title to the blessings of the old covenant; so the celebration of the Lord's Supper is not only a constant memorial of the death of Christ, but also a pledge or earnest to the communicant of the benefits promised by the new covenant. As the passover was instituted the night before the actual deliverance of the Israelites, so the Lord's Supper was instituted the night before the redemption of man was accomplished by the crucifixion of the blessed Jesus. It is to be partaken of by all who look for remission of sins by the death of Christ; we are not only to cherish that trust in our minds, and express it in our devotions, but we are to give an outward proof of our reliance upon the merits of his passion as the means of our salvation, by eating that bread, and drinking that wine, which are typical representations of the body and blood of Christ, who by his one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. See SACRAMENTS.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
In both the New Testament and the present day church, the Lords Supper is known by a number of names. Paul calls it, literally, the supper of the Lord, because Christians keep it on the Lords authority and in his honour (1Co_11:20). Paul speaks of it also as a communion, meaning an act of fellowship, or sharing together, in Christ (1Co_10:16; see COMMUNION). Luke calls it the breaking of bread, referring to part of the meal as a shortened title for the whole (Act_2:46; Act_20:7). Another name, the Eucharist (from the Greek word for thanksgiving), refers to Jesus act of giving thanks for the bread and wine (Mar_14:23; 1Co_11:24).
The last supper
Jesus instituted the Lords Supper while eating a Passover meal with his disciples the night before his crucifixion (Luk_22:8; Luk_22:12; Luk_22:15). (For details of a Passover meal see PASSOVER.) During the meal Jesus took some of the bread and wine from the table and passed each in turn among his disciples, inviting them to eat and drink. The bread and wine were symbols of his body and blood, which he was to offer on the cross as a sacrifice for the forgiveness of sins (Mat_26:26-28; cf. Isa_53:4-6; Isa_53:10).
God had once made a covenant with Israel and sealed it with blood (Exo_24:6-8; see COVENANT). Through Jeremiah he promised a new covenant, one that would bring forgiveness of sins and give new life through the indwelling Spirit (Jer_31:31-34; cf. Eze_36:26-27). Jesus established this covenant, his blood sealed it, and the supper he instituted is a reminder of its meaning to those who believe in him. The Old Testament system, having reached its fulfilment, is replaced by the new covenant with its unlimited blessings (Mat_26:28; 1Co_11:25).
When Israelites observed the Passover, they reminded themselves that their lives had been saved only through the death of the Passover lamb. When Christians observe the Lords Supper, they remind themselves that they have eternal life only through the death of Christ (1Co_11:23-24; cf. 1Co_5:7).
Christians keep the Lords Supper not only in remembrance of Christs death, but also in anticipation of his return. When that day comes, bread and wine will no longer be necessary. Christ and his people will be together for ever in the triumphant kingdom of the Messiah. In that day there will be far more blessed fellowship between Christ and his people, likened to a heavenly feast with new wine (Mat_26:29; Luk_22:16; Luk_22:18; 1Co_11:26).
The practice of the church
From the earliest days of the church, Christians joined regularly to eat the Lords Supper. It seems that at first they ate it as part of their ordinary meals, and may even have done so daily (Act_2:42; Act_2:46). Later they ate it less frequently, perhaps weekly (Act_20:7), but the practice of combining it with a common meal continued for some time.
These common meals were called love feasts, and were occasions when the rich could show love and fellowship by sharing food generously with the poor. At Corinth, however, many of the rich greedily ate their own food, without waiting for others to arrive and without sharing it with others. Instead of being a love feast, it was a selfish feast. Instead of being a supper in honour of the Lord, it was very much a supper for themselves (1Co_11:20-22; cf. Jud_1:12).
Paul reminded the Corinthian church that if Christians make a mockery of the Lords Supper through wrong behaviour, they may bring judgment upon themselves. They must therefore examine themselves and correct any wrong attitudes they may have towards the Lords Supper (1Co_11:27-34).
Far from being a cause of division among Christians, the Lords Supper should be something that binds them together. Christians demonstrate their unity in Christ as they share in the same bread and the same wine. They show that they are united with each other and with Christ in one body (1Co_10:17; cf. 1Co_11:18-21).
Eating bread and drinking wine together in the Lords Supper is more than just a remembrance of Christs suffering and death. It is a spiritual sharing together in the body and blood of Christ, a fresh enjoyment of and proclamation of the benefits of his death. It is not a time of mourning, but a time of joyful fellowship with the risen Lord (1Co_10:16; 1Co_11:26; cf. Joh_6:48-51; Act_2:46-47).
The Lords Supper is therefore an important part of worship in the church. It is enriched when fittingly combined with prayers, singing, preaching, the reading of the Scriptures and instruction in Christian teaching (cf. Act_2:42; 1Co_14:26; Col_3:16; see WORSHIP).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
an ordinance instituted by our Saviour in commemoration of his death and sufferings. The institution of this sacrament is recorded by the first three evangelists, and by the Apostle Paul, whose words differ very little from those of his companion St. Luke; and the only difference between St. Matthew and St. Mark is, that the latter omits the words, for the remission of sins. There is so general an agreement among them all, that it will only be necessary to recite the words of one of them: Now, when the even was come, he sat down with the twelve, to eat the passover which had been prepared by his direction; and as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat: this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins, Mat_26:20; Mat_26:26-28. The sacrament of the Lord's Supper being thus instituted, was adopted by all the early Christians, with very few exceptions; and no modern sect rejects it, except the Quakers and some mystics, who make the whole of religion to consist of contemplative love.
In the early times of the Gospel the celebration of the Lord's Supper was both frequent and numerously attended. Voluntary absence was considered as a culpable neglect; and exclusion from it, by the sentence of the church, as a severe punishment. Every one brought an offering proportioned to his ability; these offerings were chiefly of bread and wine; and the priests appropriated as much as was necessary for the administration of the Eucharist. The clergy had a part of what was left for their maintenance; and the rest furnished the repast called αγαπη, or love-feast, which immediately followed the celebration of the Lord's Supper, and of which all the communicants, both rich and poor, partook. The sacrament of the Lord's Supper greatly resembled the religious feasts to which the Jews were accustomed. At those feasts they partook of bread and wine in a serious and devout manner, after a solemn blessing or thanksgiving to God for his manifold mercies. This was particularly the case at the feast of the passover, which our Saviour was celebrating with his Apostles when he instituted this holy sacrament. At that feast, they commemorated the deliverance of their own peculiar nation from the bondage of Egypt; and there could not be a more suitable opportunity for establishing an ordinance which was to commemorate the infinitely more important deliverance of all mankind from the bondage of sin. The former deliverance was typical of the latter; and instead of keeping the Jewish passover, which was now to be abrogated, they were to commemorate Christ, their passover, who was sacrificed for them; the bread broken was to represent his body offered upon the cross; and the wine poured out was to represent his blood, which was shed for the salvation of men. The nourishment which these elements afford to our bodies is figurative of the salutary effects which the thing signified has upon our souls. And as the celebration of the passover was not only a constant memorial of the deliverance of the Israelites out of the land of Egypt, but also a symbolical action, by which they had a title to the blessings of the old covenant; so the celebration of the Lord's Supper is not only a constant memorial of the death of Christ, but also a pledge or earnest to the communicant of the benefits promised by the new covenant. As the passover was instituted the night before the actual deliverance of the Israelites, so the Lord's Supper was instituted the night before the redemption of man was accomplished by the crucifixion of the blessed Jesus. It is to be partaken of by all who look for remission of sins by the death of Christ; we are not only to cherish that trust in our minds, and express it in our devotions, but we are to give an outward proof of our reliance upon the merits of his passion as the means of our salvation, by eating that bread, and drinking that wine, which are typical representations of the body and blood of Christ, who by his one oblation of himself once offered, made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. See SACRAMENTS.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
In both the New Testament and the present day church, the Lords Supper is known by a number of names. Paul calls it, literally, the supper of the Lord, because Christians keep it on the Lords authority and in his honour (1Co_11:20). Paul speaks of it also as a communion, meaning an act of fellowship, or sharing together, in Christ (1Co_10:16; see COMMUNION). Luke calls it the breaking of bread, referring to part of the meal as a shortened title for the whole (Act_2:46; Act_20:7). Another name, the Eucharist (from the Greek word for thanksgiving), refers to Jesus act of giving thanks for the bread and wine (Mar_14:23; 1Co_11:24).
The last supper
Jesus instituted the Lords Supper while eating a Passover meal with his disciples the night before his crucifixion (Luk_22:8; Luk_22:12; Luk_22:15). (For details of a Passover meal see PASSOVER.) During the meal Jesus took some of the bread and wine from the table and passed each in turn among his disciples, inviting them to eat and drink. The bread and wine were symbols of his body and blood, which he was to offer on the cross as a sacrifice for the forgiveness of sins (Mat_26:26-28; cf. Isa_53:4-6; Isa_53:10).
God had once made a covenant with Israel and sealed it with blood (Exo_24:6-8; see COVENANT). Through Jeremiah he promised a new covenant, one that would bring forgiveness of sins and give new life through the indwelling Spirit (Jer_31:31-34; cf. Eze_36:26-27). Jesus established this covenant, his blood sealed it, and the supper he instituted is a reminder of its meaning to those who believe in him. The Old Testament system, having reached its fulfilment, is replaced by the new covenant with its unlimited blessings (Mat_26:28; 1Co_11:25).
When Israelites observed the Passover, they reminded themselves that their lives had been saved only through the death of the Passover lamb. When Christians observe the Lords Supper, they remind themselves that they have eternal life only through the death of Christ (1Co_11:23-24; cf. 1Co_5:7).
Christians keep the Lords Supper not only in remembrance of Christs death, but also in anticipation of his return. When that day comes, bread and wine will no longer be necessary. Christ and his people will be together for ever in the triumphant kingdom of the Messiah. In that day there will be far more blessed fellowship between Christ and his people, likened to a heavenly feast with new wine (Mat_26:29; Luk_22:16; Luk_22:18; 1Co_11:26).
The practice of the church
From the earliest days of the church, Christians joined regularly to eat the Lords Supper. It seems that at first they ate it as part of their ordinary meals, and may even have done so daily (Act_2:42; Act_2:46). Later they ate it less frequently, perhaps weekly (Act_20:7), but the practice of combining it with a common meal continued for some time.
These common meals were called love feasts, and were occasions when the rich could show love and fellowship by sharing food generously with the poor. At Corinth, however, many of the rich greedily ate their own food, without waiting for others to arrive and without sharing it with others. Instead of being a love feast, it was a selfish feast. Instead of being a supper in honour of the Lord, it was very much a supper for themselves (1Co_11:20-22; cf. Jud_1:12).
Paul reminded the Corinthian church that if Christians make a mockery of the Lords Supper through wrong behaviour, they may bring judgment upon themselves. They must therefore examine themselves and correct any wrong attitudes they may have towards the Lords Supper (1Co_11:27-34).
Far from being a cause of division among Christians, the Lords Supper should be something that binds them together. Christians demonstrate their unity in Christ as they share in the same bread and the same wine. They show that they are united with each other and with Christ in one body (1Co_10:17; cf. 1Co_11:18-21).
Eating bread and drinking wine together in the Lords Supper is more than just a remembrance of Christs suffering and death. It is a spiritual sharing together in the body and blood of Christ, a fresh enjoyment of and proclamation of the benefits of his death. It is not a time of mourning, but a time of joyful fellowship with the risen Lord (1Co_10:16; 1Co_11:26; cf. Joh_6:48-51; Act_2:46-47).
The Lords Supper is therefore an important part of worship in the church. It is enriched when fittingly combined with prayers, singing, preaching, the reading of the Scriptures and instruction in Christian teaching (cf. Act_2:42; 1Co_14:26; Col_3:16; see WORSHIP).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
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