Meals of Remembrance, Old and New

12 On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” 13 So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him. 14 Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ 15 He will show you a large upper room, furnished and ready. Make preparations for us there.” 16 The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover. 17 When evening came, Jesus arrived with the Twelve. 18 While they were reclining at the table eating, he said, “I tell you the truth, one of you will betray me—one who is eating with me.” 19 They were saddened, and one by one they said to him, “Surely not I?” 20 “It is one of the Twelve,” he replied, “one who dips bread into the bowl with me. 21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” 22 While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take it; this is my body.” 23 Then he took the cup, gave thanks and offered it to them, and they all drank from it. 24 “This is my blood of the covenant, which is poured out for many,” he said to them. 25 “I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God.” 26 When they had sung a hymn, they went out to the Mount of Olives.

Introduction

In the previous passage that we looked at from Mark’s Gospel, we saw how Jesus was anointed by a woman named Mary, as she poured out an extremely expensive jar of perfume over the head of Christ.

In the previous section, we saw how Jesus was anointed by a woman named Mary, as she poured out an extremely expensive jar of perfume.

While there may have been a sense in which this was an anointing of Christ as King - as a recognition that Christ is the Messiah, Christ specifically states that this woman anointed him in order to prepare him for his burial ().

Tied in to that account of the woman pouring perfume over Jesus, was the record of a particular disciple who was highly disgusted that such an expensive perfume was wasted by being poured out over Jesus.

That particular disciple was Judas Iscariot.

In verse 10-11 of that account, we find Judas going out to the chief priests in order to betray Jesus, and they were delighted.

It is with that fresh in the minds of the reader, that Mark then begins to record this account of the celebration of the Passover meal that the disciples share in.

I want to pause and remind you of the significance of this meal in which they were to partake.

As you may recall, the Passover meal was a meal that was held in order to remind the Jews of what God had done for them in sparing them from the destroying angel, and then delivering them from captivity in Egypt.

The Passover Meal was instituted by God at the time that the Israelites were freed out of the bondage of slavery under the Egyptians.

Now recall, this was the time for the celebration of the Passover Meal.

Death to the firstborn of every household was going to be the final plague that God brought on the Egyptians due to Pharaohs refusal to let God’s people go.

The only way to escape God’s judgment, was to slaughter a lamb in the prescribed way, and put the blood of that lamb onto the doorposts.

I.1. The Significance of the Passover itself

If this was done, then the angel bringing death would pass over that house, and would spare those in the house from death.

The disciples were of the view that they would simply be celebrating a meal that they had celebrated every year of their lives, with little difference at all.

Now that is significant.

I.2. The Significance of Dining Together

But in the text that we come to this morning, we find an extremely important transition that is going to take place as Jesus partakes in this Passover meal with the disciples.

What essentially formed a part of the Old Covenant with Israel (in the Passover Feast) would now be reoriented to form an integral part of a New Covenant in Christ, in the form of the Lord’s Supper.

And so this is significant.

My hope this morning is that we would truly come to a deeper understanding and appreciation of the Lord’s Supper and its significance for us as the church today.

3 Headings today:

The Preparations for the Passover Meal

The Betrayer at the Passover Meal

The Greater Reality of the Passover Meal

1. The Preparations for the Passover Meal

In verse 12, we read...

As we move into this text, we must recognise firstly the

Mark 14:12 NIV84

You will recall that the Jewish people from all the surrounding areas had traveled to Jerusalem with the main purpose of celebrating the Passover meal together.

This Passover feast was an annual celebration and reminder to the Jewish people, instituted by God, celebrating and reminding the Jews of how God had delivered them out of bondage in Egypt.

And this day had finally arrived.

It was the morning of the 14th day of Nisan - which is the first calendar month on the Jewish calendar.

This corresponds to our March / April.

These events that unfold are unfolding on the Thursday - the day before when Christ himself would be crucified.

The disciples in this case now ask Jesus where it is that he wants them to make preparations in order for Him to eat the Passover.

This question from them acknowledges that He was the host, and they were His servants.

With this question posed, Jesus gives them instructions as to where they will make these preparations.

Mark 14:13–15 NIV84

13 So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him. 14 Say to the owner of the house he enters, ‘The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?’ 15 He will show you a large upper room, furnished and ready. Make preparations for us there.”

Mark 14:13 NIV84

13 So he sent two of his disciples, telling them, “Go into the city, and a man carrying a jar of water will meet you. Follow him.

Mark 14:13

According to verse 13, he gives the instructions to two of his disciples, who in fact Peter and John (according to )

The instruction is given

The first thing that he tells them in verse 13 is that they are to go into the city.

The city that is spoken of here is Jerusalem, meaning that at the time he says this, they were somewhere outside of Jerusalem (probably in Bethany, where they were staying).

The Passover meal was only allowed to be celebrated within the walls of the city of Jerusalem.

And he then explains what will happen when they get there.

The instructions given are in one sense very definite, and yet in another sense very indefinite.

They will find something / someone specific, and yet the name of the person is completely hidden.

Compare this with …(instructions given to Ananias)...

that when they get there, they will be met by a man who is carrying a jar of water.

Acts 9:11 NIV84

11 The Lord told him, “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying.

But in this case, the details are concealed, and yet would unfold precisely how Christ had described them (similar to what had unfolded when Jesus told his disciples to go into Jerusalem and fetch the donkey for him to make his entrance into Jerusalem)

Christ is all-knowing!!! Certainly the disciples would have been seeing this more and more as they followed his instructions.

Jesus tells his disciples that when they get there, they will be met by a man who is carrying a jar of water.

What makes this somewhat distinguishing was that it was far more common for the women of the day to carry water jars, rather than men.

This man, says Jesus, will meet you, and you are to follow him.

Jesus then says in that when they follow this man, he will come to a house, and they are to say to the owner of that house “The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?”

It is interesting to note that Christ calls this “His” Guest room.

Furthermore, in verse 12 of this passage, when the disciples asked Christ where they should prepare for the meal, they asked Him: “where do you want us to go and make preparations for you to eat the Passover.

This particular Passover meal, although in one sense a regular Passover meal, was having its focus driven towards the true Passover Lamb!

This was Christ’s Passover meal!

Christ goes on to explain to Peter and John that this owner of the house, without asking questions, will take them and show them a large upper room in the house, and that they are to make preparations there for them all to eat as a group.

If you were a home-owner in Jerusalem in that day, then you were obligated to make your home available to such travelers at the time of the Passover in order that they may celebrate the Passover meal.

It was furthermore a rule that such space for the celebration of the Passover meal should be given free of charge for those who wished to use it.

In this instance, it would be a room that was relatively private, and

Very possibly, the owner of the home was someone who knew Jesus, was probably a disciple of Jesus.

Recall that these two disciples were to say that “The Teacher” asks - this owner must have had some realisation that “The Teacher” was Jesus.

In verse 16, we read that the disciples then went away, and found everything exactly as Jesus had described to them, and they then proceed to make preparations for this meal that is to be eaten.

2. The Betrayer at the Passover Meal

With this, we find in verse 17 that Jesus arrives at the house on that evening, along with his 12 disciples, and they being to celebrate this Passover Feast together.

But the Passover meal on this particular occasion would be overshadowed by a stunning pronouncement by Jesus.

It was a pronouncement of Jesus would shake all of his disciples to their core!!

In verse 18 we read:

Mark 14:18 NIV84

18 While they were reclining at the table eating, he said, “I tell you the truth, one of you will betray me—one who is eating with me.”

For us in our day, we may read these words, and think that they were quite matter-of-fact.

But for a Jewish person, and for those eating with Jesus, these words would be significant!

Table fellowship for Jews had more significance than merely a social gathering.

It was evidence of peace, trust, forgiveness, and brotherhood.

The meal in which they were partaking was an act and show of unity among those who ate together.

It would be unthinkable that someone that ate with you, and dipped their own hand into the bowl that you dipped yours, would then betray you.

In the prophetic words of we read:

It was evidence of peace, trust, forgiveness, and brotherhood.

In the prophetic words of we read:

Psalm 41:9 NIV84

9 Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me.

Psalm

What makes this announcement all the more striking for the disciples is that each and every one of them had been seemingly faithfully following Jesus, having forsaken all, for the past 2-3 years.

Who on earth out of them would dare to betray Jesus after having given such faithful commitment to Him?!

This pronouncement by Christ thus rightly has a profound impact on his disciples who were sharing this meal with him.

This pronouncement by Christ would rightly have a profound impact on his disciples who were sharing this meal with him.

Christ does not in this instance reveal the specific person who will betray him.

The response from the disciples is recorded in verse 19...

Mark 14:19 NIV84

19 They were saddened, and one by one they said to him, “Surely not I?”

The word saddened really means “distressed”.

It carries the idea of being sorrowful.

There was sadness and concern, and one by one, each of them asks “Surely not I?”

Of course, eleven disciples were asking that question with genuine concern.

They were doing some serious introspection.

Of course, eleven disciples were asking that question with genuine concern.

One of them, on the other hand, asked this question “surely not I?” in order to conceal his intent.

But Christ goes on to confirm to them in verse 20:

Mark 14:20 NIV84

20 “It is one of the Twelve,” he replied, “one who dips bread into the bowl with me.

What a somber moment this would have been for the disciples.

Even if most of the disciples were certain that they would not betray Jesus, they were faced with the reality that one of those sitting right there with them was a traitor, who would betray the Saviour into the hands of the leaders.

Jesus goes on to add a striking word of condemnation (pronouncement of judgment) in verse 21...

Mark 14:21 NIV84

21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.”

“The Son of Man will go as it is written about him” - this was a God-ordained event, set in place from all eternity.

This was not something that would take God or Christ by surprise.

But then the pronouncement of judgment: “woe to the man who betrays the Son of Man.”

It was certainly the case that Christ’s destruction was planned by God, but that doesn’t mean that Judas free from his moral responsibility.

Instead, Christ states that it would be better for him if he had not been born.

He will take responsibility for his actions!

Here is another indicator of the seriousness of the punishment that will come to those opposed to God.

In , as Christ prays His high priestly prayer for the disciples, He says:

John 17:12 NIV84

12 While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

Judas was a man doomed to destruction.

Not destruction merely of the physical body (because all of us are destined for destruction of the physical body, unless Christ returns very soon).

But rather, destined to an eternal destruction.

That was God’s planned destiny for Judas.

What makes this pronouncement, and then the actual actions of Judas, so disconcerting for us is that when Chris spoke these words of judgment, he was seated there with Christ!

Judas himself heard this word of condemnation from the Saviour, and yet he would actually proceed to carry out his plans of betraying the Saviour.

A profound picture of the power of sin to blind a person set in their ways.

3. The Greater Reality of the Passover Meal (v.22-26)

This pronouncement of the one who would betray the Son of Man leads Christ to share with his disciples that the Passover Meal itself was only pointing to something far greater and more important.

In one sense, the Passover meal was merely a picture of the great Messiah that was to come who would be the greater Passover lamb.

But this leads Christ to sharing with his disciples that the Passover Meal itself was only pointing to something far greater and more important.

In verse 22, as these disciples eat the meal with Jesus, a transition takes place.

A new sacrament is instituted to replace the old.

What was a perpetual sacrifice of an animal in order to remember the Passover in Egypt, would climax in the final and sufficient sacrifice of Jesus, the perfect spotless lamb.

As we consider this transition from the Old to the New, I want to point out 6 important facets concerning the Lord’s Supper which is instituted here.

Mark 14:22 NIV84

22 While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take it; this is my body.”

Jesus gave them the bread as his own body.

[Note the below 6 points are a near-verbatim extract from “Baptist Foundations: Church Government for an Anti-Institutional Age” (M. Dever and J. Leeman (ed.), 2015)]

friend

. Baptist Foundations: Church Government for an Anti-Institutional Age (p. 138). B&H Publishing Group. Kindle Edition.

1. The connection of the Lord’s Supper with Passover

First, we need to recognise that we celebrate as the Lord’s Supper is a Passover meal.

In fact, the connection is explicit.

Jesus said, “I have fervently desired to eat this Passover with you before I suffer”.

There is a significant connection between the Passover and the Lord’s Supper.

The Passover recalled the great saving event for Israel as a nation from bondage to Egypt.

For the Israelites, to escape the damning judgment and punishment of the destroying angel, every Israelite had to apply the blood of a lamb to their house.

However, the Passover pointed to a greater deliverance— to the great redemption and new exodus that would take place through the death of Jesus Christ.

Through Jesus’ blood his people are saved from destruction just as Israel was saved from the destroying angel.

Paul wrote in 1 Corinthians 5:7 - “For Christ our Passover has been sacrificed”

Paul wrote in 1 Corinthinas 5:7 - “For Christ our Passover has been sacrificed”

It is only through Christ, and his blood cleansing you that you may be spared the divine judgment and wrath of God in an eternal sense.

I must ask you this morning: have you been cleansed by the blood of the lamb?

But to take that then a step further, we should recognise that one of the central themes of the Passover was remembrance.

One of the central themes of Passover was remembrance. It was part of the formalized ritual because children asked their parents in succeeding generations about the meaning of the Passover (; cf. also ; , , ; ; ). Remembering assured Israel that God was for them, granting them strength to trust him in the present and in the future. Evoking Passover traditions, so, too, Jesus calls upon his followers to remember his death (; cf. ).

It was part of the formalized ritual because children asked their parents in succeeding generations about the meaning of the Passover

Exodus 12:26–27 NIV84

26 And when your children ask you, ‘What does this ceremony mean to you?’ 27 then tell them, ‘It is the Passover sacrifice to the Lord, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.’ ” Then the people bowed down and worshiped.

; cf. also ; , , ; ; ). Remembering assured Israel that God was for them, granting them strength to trust him in the present and in the future. Evoking Passover traditions, so, too, Jesus calls upon his followers to remember his death (; cf. ).

This “remembering” assured Israel that God was for them, granting them strength to trust him in the present and in the future.

So, too, Jesus calls upon his followers to remember his death.

1 Corinthians 11:24–25 NIV84

24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.”

The goal of remembering is not merely to recall a past event with fondness but...

The goal of remembering is not merely to recall a past event with fondness but to recall how Jesus rescues his people from the slavery of sin so that they in turn are liberated to love and obey him.

...to recall how Jesus rescues his people from the slavery of sin so that they in turn are liberated to love and obey him.

. Baptist Foundations: Church Government for an Anti-Institutional Age (p. 136). B&H Publishing Group. Kindle Edition.

. Baptist Foundations: Church Government for an Anti-Institutional Age (pp. 133-136). B&H Publishing Group. Kindle Edition.

2. The symbolic nature of the meal

Second, the Lord’s Supper is symbolic.

“Jesus took bread...and said, ‘Take and eat it; this is My body’”

The bread used in the Lord’s Supper represents Jesus’ body.

Sadly, the meaning of these words has been the subject of much debate.

Roman Catholics have interpreted them to support a doctrine of transubstantiation, which says that the elements actually become the body and blood of the Lord.

The Lutheran position on the other hand was that Christ’s presence is “with, in, and under” the substance of the bread and wine.

Both of those interpretations fail to see the symbolic nature of what Jesus did here.

Jesus “broke” the bread, signifying that his body would be “broken” in death (it’s life was taken from it).

Christ was surrendering his life for the sake of his disciples and for the salvation of his disciples.

In other words, his body would be their “food” that would sustain them in life.

Jesus was the “bread of life” ()

Jesus was

They must “eat” the bread to live.

The would find their life in his death by believing in what he would do on their behalf.

If they did not participate in his death by eating (i.e., believing), they would not benefit from what he would do for them.

Similarly, this symbolic nature of Jesus’ actions is confirmed with the cup.

Jesus explained that the wine “is my blood of the covenant”

The wine symbolizes the blood of Jesus that was shed to establish his covenant with those who belong to him.

Luke records Christ words in this manner: “This cup is the new covenant in my blood” ().

Certainly, Jesus did not mean that the cup itself is the new covenant.

Rather, he was stating that the cup (and similarly the bread) were the symbols and reminders of the fact that He was entering into covenant, a New Covenant!!

For anyone who believed in Him, they would receive life!!

I must ask again, have you received life by believing in Jesus, and participating with him in his life, in his sufferings?

3. The covenantal dimensions of the Lord’s Supper

That leads us to a third consideration, a that is that the Lord’s Supper is covenantal in character.

In Jesus said...

Mark 14:24 NIV84

24 “This is my blood of the covenant, which is poured out for many,” he said to them.

Matthew 26:28 NIV84

28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins.

If you go back through the Scriptures, you will find that wherever covenants were entered into, there was the shedding of blood.

The Sinai covenant was established with sacrifices and the sprinkling of blood on the altar and the people ().

So, too, Jesus inaugurated the new covenant with the shedding of his blood.

Luke actually uses the term “new covenant” (Luke 22:20)

And so, as Christ eats this meal with the disciples, it evokes the new covenant promise of where Yahweh promised to establish a new covenant with his people...

Jeremiah 31:31–33 NIV84

31 “The time is coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah. 32 It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the Lord. 33 “This is the covenant I will make with the house of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.

Christ came to give this new covenant.

The sacrifices of the Sinai covenant clearly could not provide final and full forgiveness, and a superior sacrifice was needed.

That’s the thrust of the argument in .

Christ came to give this new covenant.

4. The emphasis upon atonement

Fourth, the Lord’s Supper highlights the forgiveness of sins and the atoning work of Jesus on the cross.

The great deliverance at Passover pointed forward to Jesus’ Passover sacrifice.

But how did Jesus rescue his people?

He did not rid Palestine of the Romans like Yahweh rescued Israel from the Egyptians.

He did not cleanse Palestine of their enemies.

Instead, just as the blood of the Passover spared Israel from the destroying angel, so Jesus’ blood spares those who trust in him from the punishment God will inflict on the ungodly.

The Lord said in the great new covenant promise of , “For I will forgive their wrongdoing and never again remember their sin.”

The sacrifices of the Sinai covenant clearly could not provide final and full forgiveness, and a superior sacrifice was needed.

We’ve already seen that the new covenant is tied to the forgiveness of sins.

That’s the thrust of the argument in .

The Lord said in the great new covenant promise of , “For I will forgive their wrongdoing and never again remember their sin.”

Such final forgiveness is realized in the death of Jesus.

The sacrifices of the Sinai covenant clearly could not provide final and full forgiveness, and a superior sacrifice was needed.

That’s the thrust of the argument in .

Jesus declared at the Last Supper, “For this is My blood that establishes the covenant; it is shed for many for the forgiveness of sins” (;).

The Lord’s Supper is a feast of thanksgiving because it recalls and rejoices in a once-for-all cleansing of sin.

Believers remember that they cannot rescue themselves, and that Jesus gave his life so that their sins will be forgotten forever.

Jesus experienced the penalty that sinners deserve to suffer.

5. The eschatological perspective in the accounts

Fifth, the Lord’s Supper is eschatological, meaning that it looks forward to “End Times”.

It points to the future when Christ’s kingdom will finally and fully be brought to fulfillment.

The Lord’s Supper sets our eyes to the future to a day when there will be no more sorrow or sighing.

Jesus declared...

Mark 14:25 NIV84

25 “I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God.”

And so the Lord’s Supper not only looks back on what Jesus did in shedding his blood for his people, but it also looks forward to the joy believers will experience in the kingdom of God.

Mark and Luke’s versions are similar (; ). The Lord’s Supper not only looks back on what Jesus did in shedding his blood for his people. It also looks forward to the joy believers will experience in the kingdom of God. It is retrospective and prospective. Communion anticipates the day when joy will be complete, when believers will enjoy the Messianic banquet (). And the point is that Jesus’ new covenant and Passover sacrifice is the means by which this great promise for the future is secured. Jesus’ past sacrifice procures forgiveness of sins and future joy, and therefore believers are strengthened in the present to live their lives for the sake of the kingdom. The future consists of endless happy tomorrows.

Communion anticipates the day when joy will be complete, when believers will enjoy the Messianic banquet

Isaiah 25:6–8 NIV84

6 On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. 7 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; 8 he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The Lord has spoken.

). And the point is that Jesus’ new covenant and Passover sacrifice is the means by which this great promise for the future is secured. Jesus’ past sacrifice procures forgiveness of sins and future joy, and therefore believers are strengthened in the present to live their lives for the sake of the kingdom. The future consists of endless happy tomorrows.

What a day to look forward to!!

And the point is that Jesus’ new covenant and Passover sacrifice is the means by which this great promise for the future is secured.

Jesus’ past sacrifice procures forgiveness of sins and future joy.

That means for us that we can be strengthened in the present to live our lives for the sake of the kingdom.

The future consists of endless happy tomorrows.

6. The communal nature of the meal

Sixth, Communion is communal.

Disciples eat the bread together in community.

They don’t eat it alone in their houses, nor do they eat it only with family members.

Sixth, Communion is communal. Disciples eat the bread together in community (; ; ). They don’t eat it alone in their houses, nor do they eat it only with family members. They eat of it in the assembly. Jesus said about the cup, “Drink from it, all of you” (), and Mark tells us that “they all drank from it” (; cf. ). The Lord’s Supper is not merely a meal where I celebrate what Jesus did for me. It is a communal meal where the people of God, the church of Jesus Christ, give thanks for what Jesus did for us. A new family has been forged through the sweat and blood of the Savior.

They eat of it in the assembly.

Mark tells us that “they all drank from it” (; cf. ).

The Lord’s Supper is not merely a meal where I celebrate what Jesus did for me.

It is a communal meal where the people of God, the church of Jesus Christ, give thanks for what Jesus did for us.

A new family has been forged through the sweat and blood of the Savior.

Conclusion

Christ and his death has ushered in a glorious New Covenant.

The Lord’s Supper is one of the key ordinances for us as the church.

It is thus essential to partake (be present for communion)

It is not something that we should consider optional

When partaking, call to mind the significance of the events - what it means.

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