The Life of Jesus Christ for the Young Part 20

AMEN!"

THE LORD'S SUPPER

We are approaching now the end of our Saviour's life. The last week has come, and we are in the midst of it. This is called Pa.s.sion week.

We commonly use this word _pa.s.sion_ to denote anger. But the first and true meaning of the word, and of the Latin word from which it comes, is--suffering. And this is the sense in which we find the word used in Acts i: 3. There, St. Luke, who wrote the Acts, is speaking of Christ's appearing to the apostles, after his resurrection, and he uses this language: "To whom he showed himself alive, after his _pa.s.sion_;" or after his suffering and death.

In the midst of this last week--this pa.s.sion week--one of the interesting things that Jesus did was to keep the Jewish Pa.s.sover for the last time with his disciples. This Pa.s.sover feast had been kept by the Jews every year for nearly fifteen hundred years. It was the most solemn religious service they had. It was first observed by them in the night on which their nation was delivered from the bondage of Egypt and began their march towards the promised land of Canaan. We read about the establishment of this solemn service in Exodus, twelfth chapter. The first Pa.s.sover took place on the fourteenth day of the month Nisan. This had been the seventh month of the year with the Jews. But G.o.d directed them to take it for their first month ever afterwards. They were to begin their year with that month. Every family was to choose out a lamb for themselves, on the tenth day of the month. They were to keep it to the fourteenth day of the month. On the evening of that day, they were to kill the lamb.

The blood of the lamb was to be sprinkled on the two side-posts and upper lintels of every door. They were to roast the lamb and eat it, with solemn religious services. And, while they were doing this, the angel of the Lord was to pa.s.s over all the land of Egypt, and, with his unseen sword, to smite and kill the first-born, or eldest child, in every family, from Pharaoh on his throne to the poorest beggar in the land. But the blood, sprinkled on the door-posts of the houses in which the Israelites dwelt, was to save them from the stroke of the angel of death as he pa.s.sed over the land. And so it came to pa.s.s.

The solemn hour of midnight arrived. The angel went on his way. He gave one stroke with his dreadful sword--and there was a death in every Egyptian family. But in the blood-sprinkled dwellings of the Israelites, there was no one dead. What a wonderful night that was!

Nothing like it was ever known in the history of our world. It is not surprising that the children of Israel, through all their generations, should have kept that Pa.s.sover feast with great interest--an interest that never died out, from age to age. Nor do we wonder that our blessed Saviour looked forward longingly to the occasion when, for the last time, he was to celebrate this Pa.s.sover with his disciples. As they began the feast he said to them, "With desire I have desired" that is, I have earnestly, or heartily desired "to eat this pa.s.sover with you before I suffer," St. Luke xxii: 15.

It is easy to think of many reasons why Jesus should have felt this strong desire. Without attempting to tell what all those reasons were, we can readily think of some things which would lead him, very naturally, to have this feeling. It was the last time he was to eat this Pa.s.sover with them on earth. This showed that his public work, for which he came into the world, was done. He had only now to suffer and die; to rise from the dead, and then go home to his Father in heaven.

This Pa.s.sover had been one of the services established and kept for the purpose of pointing the attention of men to himself as the Lamb of G.o.d who was to take away the sins of the world. And now, the time had come when all that had thus been pointed out concerning him, for so many hundred years, was about to be fulfilled. He, the one true Lamb of G.o.d, had come. He was about to die for the sins of the world.

Then the Jewish church would pa.s.s away, and the Christian church would take its place. And then the blessings of true religion, instead of being confined to one single nation, would be freely offered to all nations; and Jews and Gentiles alike, would be at liberty to come to Christ, and to receive from him pardon, and grace, and salvation, and every blessing.

There was enough in thoughts like these to make Jesus long to eat this last Pa.s.sover with his disciples. In each of the four gospels we have an account of what took place when the time came for keeping this Pa.s.sover. What is said concerning it we find in the following places: St. Matt xxi: 17-30, St. Mark xiv: 12-26, St. Luke xxii: 7-39. St. John begins with the thirteenth chapter, and ends his account at the close of the seventeenth chapter. He is the only one of the four evangelists who gives a full and particular account of the wonderful sayings of our Lord in connection with this last pa.s.sover, and of the great prayer that he offered for all his people.

Here is a brief outline of these different accounts. When the time came to keep the Pa.s.sover, Jesus sent two of his disciples from Bethany, where he was then staying, to Jerusalem. He told them, that, when they entered the city, they would meet a man bearing a pitcher of water. They were to ask him to show them the guest-chamber, where he and his disciples might eat the Pa.s.sover together. There were always great crowds of strangers in Jerusalem at the time of this festival; and many furnished chambers were kept ready to be hired to those who wished them, for celebrating the Pa.s.sover. This man, of whom our Saviour spoke, was probably a friend of his, and according to our Lord's word, he showed the disciples such a room as they needed. Then they made the necessary preparations; and, when the evening came, Jesus and his disciples met there to keep this solemn feast.

Many of the pictures that we see of this last Supper, represent the company as seated round a table, very much in the way in which we are accustomed to sit ourselves. But this is not correct. The people in those Eastern countries were not accustomed to sit as we do. On this occasion the roasted lamb, with the bread and wine to be used at the feast, was placed on a table, and the guests reclined on couches round the table, each man leaning on his left arm, and helping himself to what he needed with his right hand.

Various incidents took place in connection with this last Supper. The disciples had a contest among themselves about which of them should be greatest. This led Jesus, in the course of the evening, to give them the lesson of humility, by washing his disciples' feet, of which we have already spoken. Then he told them how sorrowfully he was feeling. He said they would all forsake him, and one of them would betray him that very night. This made them feel very sad. Each of them suspected himself--and asked sorrowfully--"Lord, is it I?" They did not suspect each other; and none of them seems to have suspected Judas Iscariot at all. Then Peter whispered to John, who was leaning on the bosom of Jesus, to ask who it was that was to do this? In answer to John's question, Jesus said it was the one to whom he should give a piece of bread when he had dipped it in the dish. Then he dipped the sop and gave it to Judas.

After this, we are told that Satan entered into him, and he went out and made preparation for doing the most dreadful thing that ever was done from the beginning of the world--and that was the betrayal of his great, and good, and holy Master, into the hands of his enemies.

When Judas was gone, and before the Pa.s.sover feast was finished, making use of some of the materials before him, Jesus established one of the two great sacraments to be observed in his church to the end of the world--the sacrament of the Lord's Supper--or the holy Communion.

This is St. Luke's account of the way in which it was done, chapter xxii: 19, 20--"And he took the bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the New Testament in my blood, which is shed for you." St. Matthew adds, and--"for many."

Such is the account we have of the first establishment of the Lord's Supper. It was to take the place of the Jewish Pa.s.sover, and to be observed by the followers of Christ all over the earth, until the time when he shall come again into our world.

And this solemn sacrament--this holy communion--this Supper of our Lord, ought to be observed, or kept, by all who love him, for three reasons: these are its connection with _the word of his command--the memory of his sufferings--and the hope of his glory_.

Jesus connected this sacrament with _the word of his command_ when he said--"_This do_ in remembrance of me." St. Luke xxii: 19. This is the _command_ of Christ. It is a plain, positive command. Jesus did not give this command to the apostles only, or to his ministers, or to any particular cla.s.s of his followers, but to all of them. It was given first to his apostles, but it was not intended to be confined to them. Jesus does not say--"This do," ye who are my apostles; or, ye who are my ministers. He does not say--"This do," ye old men, or ye rich men, or ye great men; but simply, "This do." And the meaning of what he here says, is--"This do," all ye who profess to be my followers, all over the world, and through all ages. And the words that he spake on another occasion come in very well here: "If ye love me, keep my commandments." And _this_ is one of the commandments that he expects all his people to keep. He points to his holy sacrament, which he has ordained in his church, and then to each one of his people he says--"This do." No matter whether we wish to do it or not; here are our master's words--"This do." No matter whether we see the use of it, or not; Jesus says--"This do." It is enough for each follower of Jesus to say, "here is my Lord's command; I _must_ obey it."

In an army, if the general issues an order, it is expected that every soldier will obey it. And no matter how important, or useful, in itself considered, any work may be, that is done by one of those soldiers, yet, if it be done while he is neglecting the general's order, instead of gaining for that soldier the praise of the general, or of securing a reward from him, it will only excite his displeasure:--he will order that soldier to be punished.

But the church of Christ is compared in the Bible to an army. He is the Captain or Leader of this army. And one of the most important orders he has issued for his soldiers is--"This do in remembrance of me." If we profess to be the soldiers of Christ, and are enlisted in his army, and yet are neglecting this order, he never can be pleased with anything we may do while this order is neglected. We seem to see him pointing to this neglected order, and saying to each of us, as he said to Saul, the first king of Israel, by the prophet Samuel: --"Behold, to obey is better than sacrifice: and to hearken, than the fat of rams." I. Sam. xv: 22.

No age is fixed in the New Testament at which young people may be allowed to come to the sacrament of the Lord's Supper. But, as soon as they have learned to know and love Christ and are really trying to serve him, they ought to be allowed to come. And yet ministers and parents sometimes keep them back, and tell them they must wait, and be tried a little longer, before they receive the help and comfort of this ordinance of Christ, even when their conduct shows they are sincerely trying to love and serve the blessed Saviour.

If a farmer should send his servant out into the field, when winter was approaching, telling him to put the sheep into the fold, that they might be protected from the wolves, and from the cold, it would be thought a strange thing if he should allow him to bring the sheep into the shelter of the fold, and leave the little lambs outside.

This is a good ill.u.s.tration to show the importance of taking care of the lambs. But it fails at one point. The shelter of the fold is absolutely necessary for the protection of the farmer's lambs. They could not live without it. If left outside of the fold they would certainly perish. But there is not the same necessity for admitting young people to the Lord's Supper. They are not left out in the cold, like the lambs in the field, even when not admitted to this holy ordinance. They are already under the care and protection of the good Shepherd. He can guard them, and keep them, and cause them to grow in grace, even though, for awhile, they do not have the help and comfort of this sacrament. And, if they are kept back through the fault or mistake of others, he will do so. This sacrament, like that of baptism, is, as the catechism says, "_generally_ necessary to salvation." This means that it is important "where it may be had."

But, if circ.u.mstances beyond our control should prevent us from partaking of it, we may be saved without it. Still, I think that young people who give satisfactory evidence that they know and love the Saviour, and are trying to serve him, ought to be allowed to come forward to this holy sacrament.

Some people when urged to come to the Lord's Supper excuse themselves, by saying that--"they are not prepared to come."

But this will not release any one from the command of Christ--"This do."

What the preparation is that we need in order that we may come, in a proper way, to this holy sacrament, is clearly pointed out in the exhortation that occurs in the communion service of our church. Here the minister says--"Ye who do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of G.o.d, and walking from henceforth in his holy ways: draw near with faith, and take this holy sacrament to your comfort." And there is no excuse for persons not being in the state these words describe: for this is just what G.o.d's word, and our own duty and interest require of us. If we have not yet done what these words require, we ought to do it at once; and then there will be nothing in the way of our obeying the command of Christ, when he says--"This do, in remembrance of me," By all the authority which belongs to him our Saviour _commands_ us to keep this holy feast. And the first reason why we ought to "do this," is because of its connection with the word of his command.

_The second reason why we ought to "do this"--is because of its connection with the memory of his sufferings_.

We are taught this by the word _remembrance_, which our Saviour here uses. He says, "This do in remembrance of me." This means in remembrance of my sufferings for you. And _this_ is the most important word used by him when he established this sacrament. It is the governing word in the whole service. It is the word by which we must be guided in trying to understand what our Lord meant to teach us by all he did and said on this occasion.

You know how it is when we are trying to understand the music to which a particular tune has been set. There is always one special note in a tune, which is called the _key-note_. The leader of a choir, when they are going to sing, will strike one of the keys of the organ, or the melodeon they are using, so as to give to each member of the choir the proper key-note of the piece of music they are to sing. It is very important for them to have this key-note, because they cannot have a proper understanding of what they are to do without it. This holy sacrament of the Lord's Supper is like a solemn song. And the key-note of the music to which the song is set is this word--_remembrance_. It teaches us that the sacrament of the Lord's Supper is a _memorial_ service. And, in going through the music to which the song of this service has been set, every note that we use must be a memorial note. And the language used by our blessed Lord when he established this Supper, or sacrament, must be explained in this way. When he broke the bread and gave it to his disciples, saying--"This is my body, which is given for you: this do in remembrance of me," he meant that we should understand him as saying--"This is the _memorial_ of my body." And when he gave them the cup, and said--"This is my blood of the New Testament," he meant that we should understand him as saying--"This is the _memorial_ of my blood." And we are sure that this was the meaning, for two reasons.

One reason for believing this is that _this was the way in which similar words had been used in the Jewish Pa.s.sover, which Jesus and his disciples were then keeping_.

In the Pa.s.sover service, when the head of the family distributed the bread, he always said--"This is the bread of affliction." When he distributed the flesh of the lamb, roasted for the occasion, he used to say--"This is the body of the Pa.s.sover."

But every one knows, and every one admits, that the Jewish Pa.s.sover was a _memorial_ service. It was kept in memory of the wonderful deliverance of their forefathers from the bitter bondage of Egypt.

And the words used at that service were memorial words. And so, when Jesus, a little while before, had given to his disciples the Pa.s.sover bread, saying--"This is the bread of affliction:" he did not mean to say that _that_ was the very same bread which their forefathers had eaten, in the time of their affliction in Egypt. What he meant to say was--this is the bread which you are to eat in _memory_ of your forefathers' trial and deliverance. And when he gave to each of them a piece of the sacrificial lamb, saying, "This is the body of the Pa.s.sover;" he did not mean that in any mysterious, or supernatural sense, _that_ was the very lamb of which their forefathers had eaten on the solemn night of the Pa.s.sover; he only meant that it was the body of which they were to eat in memory of the Pa.s.sover. The Pa.s.sover was a memorial service; and the words used at the Pa.s.sover were memorial words.

And so, when Jesus went on, from the last Pa.s.sover of the Jewish church, to the first sacramental feast of the Christian church, and began by saying, "This do in _remembrance_ of me," what else could the apostles possibly have thought, but that he intended this new service of the Christian church to be a memorial service, just as the old festival of the Jewish church had been? When he gave them the broken bread, and said, "This is my body;" they could only have understood him as meaning this is the memorial of my body. And when he gave them the cup into which he had just poured the wine, and said: "This is my blood;" they could only understand him as meaning this is the memorial of my blood. And so, the sense in which he had just before used the words employed in the Jewish festival must have led the disciples to understand them in the same way when he used similar words in the Christian sacrament. This is a good, strong reason for thinking of this sacramental feast as a memorial service.

There is indeed, one point of difference between the Jewish Pa.s.sover and the Christian sacrament, when we think of them as memorial services. The Jews kept their solemn festival in memory of a _dead_ lamb--the Pa.s.sover lamb that was put to death for them, but never came to life again. We keep our Christian sacrament in memory of the Lamb of G.o.d, who died for us indeed, but who rose from the dead, and is alive forevermore. As we keep this solemn festival, we may lift up our adoring hearts to him and say for ourselves personally,

"O, the Lamb! the loving Lamb!

The Lamb of Calvary!

The Lamb that was slain, but liveth again, And intercedes for me!"

And though they are both memorial services, yet this one thought makes a world-wide difference between them. The bread and meat which the pious Jew ate, when he kept the Pa.s.sover, and the wine which he drank on that occasion, would strengthen his body, but there was nothing connected with those material substances that would do any special good to his soul. It is different, however, with our Christian festival of the Lord's Supper. And this difference is clearly brought out in what we find in the catechism of our church on this subject. In speaking of this holy sacrament, the question is asked--"What are the benefits whereof we are partakers thereby?" And the answer to this question is--"The strengthening and refreshing of our souls, by the body and blood of Christ, as our bodies are by the bread and wine."

Here we see that while the Lord's Supper is a memorial service indeed, it is at the same time something more than that.

_And then, the actual bodily presence of Christ with them must have compelled the apostles to understand the words he used on that occasion, in this memorial sense_.

They could not possibly have considered him as meaning that the bread and wine which he gave them at that solemn service did, in any mysterious and supernatural way, become his actual flesh and blood; because, these were already before them in the form of his own body.

And they could not be in his body and in the bread and wine, at the same time. The sense in which Jesus first used these words--"my body"

and "my blood," was clearly the memorial sense. He meant his disciples to understand him as saying "Take this bread in remembrance of my body, which is to be crucified for you;" and "Take this wine in remembrance of my blood which is to be shed for you."

This was what he taught the apostles when he first used these words among them; and this was all he taught them; and we have no right to use these words in any other sense till our blessed Lord himself shall give us authority to do so.

Let us never forget the word--_remembrance_, as used by our Saviour here. It is the root out of which the whole tree of this solemn service grows. Let us hold on to this root word, and it will save us from the errors into which many have fallen in reference to this subject.

And, surely, there is nothing so precious for us to store away in our memories as the thought of Christ in the amazing sufferings he once bore for us, in the great work he is now doing for us, and in the saving truth he embodies in his own glorious character. The story is told of Alexander the Great, that when he conquered King Darius he found among his treasures a very valuable box or cabinet. It was made of gold and silver, and inlaid with precious jewels. After thinking for awhile what to do with it, he finally concluded to use it as his choicest treasury, or cabinet, in which to keep the books of the poet Homer, which he was very fond of reading. Now, if we use our memory aright, it will be to us a treasury far more valuable than that jeweled box of the great conqueror. And the thought of Christ, not in his sufferings only, but in his work, and in his character, is the most precious thing to lay up in our memory. And if we keep this remembrance continually before us it will be the greatest help we can have in trying to love and serve him better.

Here is an ill.u.s.tration of what I mean, in a touching story. We may call it:

"Love Stronger than Death." Some years ago there was a great fire in one of our Western cities that stood in the midst of a prairie. A mother escaped from her burning dwelling. Her husband was away from home. She took her infant in her arms, and wrapped a heavy shawl round herself and the baby. Her little girl clung to the dress of her mother, and they went out into the prairie, to get away from the flames of the burning buildings. It was a wild and stormy winter's night and intensely cold. She tried to run; but burdened as she was that was impossible. Presently she found that the tall dry gra.s.s of the prairie had caught fire. It was spreading on every side. A great circle of flame was gathering round her.