In Remembrance of Me

26 Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” 27 And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”

Matthew 26:17–25 ESV

17 Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?” 18 He said, “Go into the city to a certain man and say to him, ‘The Teacher says, My time is at hand. I will keep the Passover at your house with my disciples.’ ” 19 And the disciples did as Jesus had directed them, and they prepared the Passover. 20 When it was evening, he reclined at table with the twelve. 21 And as they were eating, he said, “Truly, I say to you, one of you will betray me.” 22 And they were very sorrowful and began to say to him one after another, “Is it I, Lord?” 23 He answered, “He who has dipped his hand in the dish with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” 25 Judas, who would betray him, answered, “Is it I, Rabbi?” He said to him, “You have said so.”

The last meal Jesus shared with his disciples before the crucifixion.

The high point of the bible and central event of the ages is the passion of Jesus Christ.

(Betrayal, Crucifixion, Death, Burial, Resurrection, and Ascension)

As His last week unfolded, Jesus established a new celebration.

Thaw breaking of the bread and sharing of the bread and the drinking of the cup were invested with new meaning, demonstrating continuity of the old and new covenants. The body and blood of Christ were given as a sacrifice to secure eternal salvation for all who trust Him as Lord and Savior.

The Lexham Bible Dictionary Terminology

In the New Testament, five passages describe Jesus’ meal with His disciples on the eve of His death (Matt 26:26–29; Mark 14:22–25; Luke 22:15–20; John 13:1–17:26; 1 Cor 11:23–26).

BITTER HERBS Eaten with the Passover meal (; ), the herbs were interpreted as symbolizing the bitter experiences of the Israelite's’ slavery in Egypt. Some have suggested that the bitter herbs comprised a salad including lettuce, endive, chicory, and dandelion. The word translated “bitterness” in is the same word translated “bitter herbs.”

Holman Illustrated Bible Dictionary Ordinances

ORDINANCES Christians agree universally that baptism and the Lord’s Supper were instituted by Christ and should be observed as “ordinances” or “sacraments” by His followers. Jesus doesn’t use “ordinance” in connection with baptism or the Lord’s Supper. Some interpreters believe sacrament conveys the concept that God’s grace is dispersed almost automatically through participation in the Lord’s Supper. Others believe ordinance stresses obedience in doing that which Christ explicitly commanded. Extreme dangers involved in the terms range from superstition to legalism.

The “sacraments” varied in number for a thousand years in the church’s early history. Peter Lombard (about A.D. 1150) defended seven, and Thomas Aquinas (about A.D. 1250) argued that all were instituted by Christ. After A.D. 1500 Martin Luther and other Protestant reformers rejected five of these, insisting that only baptism and the Lord’s Supper have a biblical basis. Most Protestants agree with their assessment.

Not only the name and number but the practice and meaning of the ordinances have been matters of continuing debate. Who should receive baptism or participate in observing the Lord’s Supper? What are essential elements in the observances that ensure validity? What do they accomplish in the life of the individual and the church? Definitive answers acceptable to all Christians have not been forthcoming for these or many other questions, but a survey of biblical evidence should be helpful in reaching some conclusions.

Baptism Biblical references to baptism abound in the Gospels, Acts, Pauline Epistles, and other NT books. John the Baptist preached and practiced a baptism of repentance (Matt. 3:11–12; Mark 1:2–8; Luke 3:2–17). His proclamation looked forward to the coming kingdom. “Repent, because the kingdom of heaven has come near!” (Matt. 3:2 HCSB). Multitudes responded. Confessing their sins, they “were baptized by him in the Jordan River” (Mark 1:5). Apparently not everyone who came received baptism because John challenged some to “produce fruit consistent with repentance” (Matt. 3:8). John regarded his role as a transitional one to prepare the way (Matt. 3:11). The coming One would baptize with the Holy Spirit and with fire.

All the Gospel writers record that Jesus was baptized by John (Matt. 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:32–34). Matthew noted that John hesitated to baptize Jesus but finally consented “to fulfill all righteousness” (3:15). The identification of Jesus as Messiah followed as the heavens opened, the Spirit descended on Him like a dove, and a voice proclaimed Him the beloved Son. This event inaugurated His public ministry and set the stage for Christian baptism.

The coming age prophesied by John the Baptist arrived in Jesus. Jesus affirmed the ministry of John by submitting to baptism and adopted the rite for His own ministry, giving it new meaning for the new age. The Gospel of John indicates that Jesus gained and baptized more followers than John the Baptist (John 4:1–2) but notes that the actual baptizing was done by His disciples. Jesus referred to His impending death as a baptism (Luke 12:50), linking the meaning of baptism with the cross. These and other scattered references to baptism in the Gospels are evaluated and interpreted in a variety of ways by Bible students, but the total impact of evidence favors the view that Jesus practiced and commanded baptism. Central in this evidence is the Great Commission (Matt. 28:19–20).

The Acts of the Apostles reflects the practice of the earliest Christian churches regarding baptism, referring to baptism far more frequently than any other NT book. At Pentecost after Peter’s sermon, “those who accepted His message were baptized, and that day about 3,000 people were added to them” (Acts 2:41 HCSB). They had been exhorted by the apostle to “repent, … and be baptized, each of you, in the name of Jesus the Messiah for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (2:38). At other times baptism was “in the name of the Lord Jesus” (8:16; 19:5). Sometimes the gift of the Spirit followed baptism; at other times, the spirit preceded baptism (10:44–48). These were apparently regarded as separate experiences.

Baptism “for” the forgiveness of sins may be translated “on the basis of.” Many NT passages stress that forgiveness is based on repentance and trust in what Jesus had done, not on a rite—baptism or otherwise (John 3:16; Acts 16:31). The gospel is for everyone; baptism is for disciples. Salvation is provided by Christ and not through baptism. References to Jesus’ blessing little children contain no indications of baptism (Mark 10:13–16), and baptism of “households” described in Acts (16:31–33) should not be utilized to defend a later Christian practice.

If baptism is for believers only and does not convey salvation, then why do Christians universally baptize? It is highly unlikely that the early Christians would have adopted this practice without hesitation unless they were convinced strongly that Christ had intended that they do so. Further reflection upon what Christ had done enabled them to understand baptism in relation to the gospel. No NT writer contributed more to a fuller theological interpretation of baptism than Paul.

Paul (Saul) encountered the living Christ while on a journey to Damascus to persecute Christians. This led to a meeting in Damascus with Ananias, where Paul’s sight was restored and where he was also baptized (Acts 9:17–18). What Paul had known about baptism previously must have been largely negative, but from this time baptism became a part of his missionary message and practice among both Jews and Gentiles.

Paul’s basic message declared that a right relationship with God is based exclusively on faith in Jesus Christ. “For in it [the gospel] God’s righteousness is revealed from faith to faith, just as it is written: ‘The righteous will live by faith’ ” (Rom. 1:17 HCSB). Throughout Romans Paul stressed the primacy of grace over law. Access to this grace is through faith in Jesus Christ (5:2). Where sin (breaking the law) abounds, grace much more abounds. This poses the question (6:1), “What should we say then? Should we continue in sin in order that grace may multiply?” Paul denied emphatically that this is the case, for one dead to sin lives no longer in it. This fact is clearly illustrated in Christian baptism. “Are you unaware that all of us who were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in a new way of life” (vv. 3–4).

Paul assumed here the universal Christian practice of baptism and a common understanding that it symbolizes death, burial, and resurrection of the believer with Christ. The mode of immersion most clearly preserves this symbolism along with the added emphasis of death to sin and resurrection to a new life in Christ. The stress is on what Christ has done more than what the believer does. Through faith in Him grace is received and makes baptism meaningful.

Paul in 1 Corinthians related unity in Christ to baptism. “For we were all baptized by one Spirit into one body” (12:13). The body of Christ encompasses Jews and Greeks, slave and free, each with a diversity of gifts; but they are bound together in a unity of spirit and symbolized in baptism. Galatians 3:26–29 stresses identification with Christ and unity in Him also, using the figure of putting on clothing. “For as many of you as have been baptized into Christ have put on Christ” (3:27). However, the preceding verse should be noted also. “You are all sons of God through faith in Christ Jesus.” For those who belong to Christ, earthly distinctions disappear; and all are one in Christ, heirs according to the promise.

The subjective aspect of baptism for the believer and the objective aspect in Christ are brought together in Col. 2:9–12. In a circumcision not by hands of men but by Christ, the sinful nature is put off. The Colossians have been buried with Christ in baptism and raised with Him through faith in the power of God, who raised Him from the dead. Consequently, they are to set their hearts on things above and put to death the earthly nature (3:1, 5).

It is evident from the above and other passages that, for Paul, baptism portrayed the gospel message of the death and resurrection of Christ, affirmed the death of the believer to sin and the rising to walk in newness of life, and signified a union of the believer with Christ and a unity with other believers. The rite itself does not effect these, for they are based on what Christ has done and is doing. Baptism serves as the effective public symbol and declaration for those who trust in Christ as Savior and Lord.

The Lord’s Supper The earliest written account of the institution of the Lord’s Supper is in 1 Cor. 11:23–26. The Corinthian church was divided, and many of its members were selfish and self-indulgent. In their fellowship meal, therefore, they did not eat “the Lord’s Supper” (v. 20), for some overindulged while others were left hungry and humiliated. In response to this abuse, Paul reminded them of the tradition that he had received and passed on to them regarding the Supper of the Lord with His disciples the night He was betrayed.

On the night when He was betrayed,

the Lord Jesus took bread, gave thanks,

broke it, and said, “This is My body,

which is for you. Do this in remembrance of Me.”

In the same way He also took the cup, after supper,

and said, “This cup is the new covenant in My blood.

Do this, as often as you drink it, in remembrance of Me.” (HCSB)

The terms “eucharist” or “thanksgiving” and “communion” or “fellowship” are often applied to the Supper, and each highlights a significant aspect of this ordinance. “The Lord’s Supper” appears more satisfactory for the overall designation, reminding Christians that they share the loaf and cup at His table, not their own.

The account of the Last Supper in Mark 14:22–26 is roughly parallel to Paul’s account but with some differences (Matt. 26:26–30; Luke 22:17–20). Both accounts (Mark’s and Paul’s) record the blessing (thanksgiving) and breaking of bread. Both refer to covenant in connection with the cup as His blood, though only Paul called this a new covenant (Jer. 31:31–34). Both contain a future emphasis, though in different forms. Mark indicated that Jesus said He would not drink again of the fruit of the vine until He drank it anew in the kingdom of God. Paul related that “as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Cor. 11:26 HCSB).

Paul stressed the memorial aspect of the Supper. “Do this in remembrance of Me.” Christians were to remember that the body of Christ was broken and His blood shed for them. As in baptism sharing the Supper is a proclamation of the gospel in hope, “until He comes.” As the Passover was a symbol of the old covenant, the Lord’s Supper is a symbol of the new. Christians remember the sacrifice provided for their deliverance from bondage and look forward to the ultimate consummation in the land of promise, the kingdom of God.

The Supper shared in remembrance of the past and hope for the future is fulfilled in fellowship for the present. Time and again the phrase “in Christ” is repeated in the writings of Paul. Union in Christ and unity with Christians is a recurring theme. Not surprisingly, therefore, one finds these emphases related to the Lord’s Supper. “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?” (1 Cor. 10:16 HCSB). Paul was not talking about a repetition of the sacrifice of Christ, but a genuine sharing of fellowship (koinonia) with the living Lord. Fellowship in Christ is basic for fellowship in His body (v. 17).

All Christians are unworthy to share the Lord’s Supper, but His grace has provided for them in their unworthiness. The tragedy is that some partake in an unworthy manner, not discerning the Lord’s body. Paul addressed this matter for the Corinthians and for us, urging that Christians examine themselves and respect the corporate body of Christ as they share the Supper of the Lord.

Conclusions Christ instituted both ordinances. Both portray publicly and visibly the essential elements of the gospel, and both symbolize realities involving divine activity and human experience. Baptism is a once-for-all experience, but the Lord’s Supper is repeated many times. Baptism follows closely one’s profession of faith in Christ and actually in the NT was the declaration of that faith. The Lord’s Supper declares one’s continuing dependence upon the Christ proclaimed in the gospel, who died, was buried, and rose for our salvation.

The significance of baptism and the Lord’s Supper will increase as churches and people commit themselves anew to the Christ proclaimed by the gospel. This commitment will recognize that, in observing the ordinances, they are presenting in a unique way the gospel of Christ and committing themselves fully to its demands. Calling upon Christ the Savior and Lord to provide strength and leadership for the people of God individually and collectively, believers will leave the observance of the ordinances to give faithful service in His world

ORDINANCES Christians agree universally that baptism and the Lord’s Supper were instituted by Christ and should be observed as “ordinances” or “sacraments” by His followers.

Brand, C., Draper, C., England, A., Bond, S., Clendenen, E. R., & Butler, T. C. (Eds.). (2003). Bitter Herbs. In Holman Illustrated Bible Dictionary (p. 221). Nashville, TN: Holman Bible Publishers.

Some interpreters believe sacrament transmit the concept that God’s grace is dispersed almost automatically through participation in the Lord’s Supper. Others believe ordinance stresses obedience in doing that which Christ explicitly commanded. Extreme dangers involved in the terms range from superstition to legalism.

Baptism Biblical references to baptism abound in the Gospels, Acts, Pauline Epistles, and other NT books. John the Baptist preached and practiced a baptism of repentance (; ; ). His proclamation looked forward to the coming kingdom. “Repent, because the kingdom of heaven has come near!” ( HCSB). Multitudes responded. Confessing their sins, they “were baptized by him in the Jordan River” ().

Apparently not everyone who came received baptism because John challenged some to “produce fruit consistent with repentance”

Matthew 3:8 ESV

8 Bear fruit in keeping with repentance.

John regarded his role as a transitional one to prepare the way (). The coming One would baptize with the Holy Spirit and with fire.

The coming age prophesied by John the Baptist arrived in Jesus. Jesus affirmed the ministry of John by submitting to baptism and adopted the rite for His own ministry, giving it new meaning for the new age. The Gospel of John indicates that Jesus gained and baptized more followers than John the Baptist () but notes that the actual baptizing was done by His disciples. Jesus referred to His impending death as a baptism (), linking the meaning of baptism with the cross. These and other scattered references to baptism in the Gospels are evaluated and interpreted in a variety of ways by Bible students, but the total impact of evidence favors the view that Jesus practiced and commanded baptism. Central in this evidence is the Great Commission ().

The Acts of the Apostles reflects the practice of the earliest Christian churches regarding baptism, referring to baptism far more frequently than any other NT book. At Pentecost after Peter’s sermon, “those who accepted His message were baptized, and that day about 3,000 people were added to them” ( HCSB). They had been exhorted by the apostle to “repent, … and be baptized, each of you, in the name of Jesus the Messiah for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (2:38). At other times baptism was “in the name of the Lord Jesus” (8:16; 19:5). Sometimes the gift of the Spirit followed baptism; at other times, the spirit preceded baptism (10:44–48). These were apparently regarded as separate experiences.

Baptism “for” the forgiveness of sins may be translated “on the basis of.” Many NT passages stress that forgiveness is based on repentance and trust in what Jesus had done, not on a rite—baptism or otherwise (; ). The gospel is for everyone; baptism is for disciples. Salvation is provided by Christ and not through baptism. References to Jesus’ blessing little children contain no indications of baptism (), and baptism of “households” described in Acts (16:31–33) should not be utilized to defend a later Christian practice.

Paul (Saul) encountered the living Christ while on a journey to Damascus to persecute Christians. This led to a meeting in Damascus with Ananias, where Paul’s sight was restored and where he was also baptized (). What Paul had known about baptism previously must have been largely negative, but from this time baptism became a part of his missionary message and practice among both Jews and Gentiles.

Paul’s basic message declared that a right relationship with God is based exclusively on faith in Jesus Christ. “For in it [the gospel] God’s righteousness is revealed from faith to faith, just as it is written: ‘The righteous will live by faith’ ” ( HCSB). Throughout Romans Paul stressed the primacy of grace over law. Access to this grace is through faith in Jesus Christ (5:2). Where sin (breaking the law) abounds, grace much more abounds. This poses the question (6:1), “What should we say then? Should we continue in sin in order that grace may multiply?” Paul denied emphatically that this is the case, for one dead to sin lives no longer in it. This fact is clearly illustrated in Christian baptism. “Are you unaware that all of us who were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, so we too may walk in a new way of life” (vv. 3–4).

Paul in 1 Corinthians related unity in Christ to baptism. “For we were all baptized by one Spirit into one body” (12:13). The body of Christ encompasses Jews and Greeks, slave and free, each with a diversity of gifts; but they are bound together in a unity of spirit and symbolized in baptism. stresses identification with Christ and unity in Him also, using the figure of putting on clothing. “For as many of you as have been baptized into Christ have put on Christ” (3:27). However, the preceding verse should be noted also. “You are all sons of God through faith in Christ Jesus.” For those who belong to Christ, earthly distinctions disappear; and all are one in Christ, heirs according to the promise.

The subjective aspect of baptism for the believer and the objective aspect in Christ are brought together in . In a circumcision not by hands of men but by Christ, the sinful nature is put off. The Colossians have been buried with Christ in baptism and raised with Him through faith in the power of God, who raised Him from the dead. Consequently, they are to set their hearts on things above and put to death the earthly nature (3:1, 5).

The rite itself does not effect these, for they are based on what Christ has done and is doing. Baptism serves as the effective public symbol and declaration for those who trust in Christ as Savior and Lord.

The Lord’s Supper The earliest written account of the institution of the Lord’s Supper is in . The Corinthian church was divided, and many of its members were selfish and self-indulgent. In their fellowship meal, therefore, they did not eat “the Lord’s Supper” (v. 20), for some overindulged while others were left hungry and humiliated. In response to this abuse, Paul reminded them of the tradition that he had received and passed on to them regarding the Supper of the Lord with His disciples the night He was betrayed.

On the night when He was betrayed,

the Lord Jesus took bread, gave thanks,

broke it, and said, “This is My body,

which is for you. Do this in remembrance of Me.”

In the same way He also took the cup, after supper,

and said, “This cup is the new covenant in My blood.

Do this, as often as you drink it, in remembrance of Me.” (HCSB)

The account of the Last Supper in is roughly parallel to Paul’s account but with some differences (; ). Both accounts (Mark’s and Paul’s) record the blessing (thanksgiving) and breaking of bread. Both refer to covenant in connection with the cup as His blood, though only Paul called this a new covenant

Jeremiah 31:31–34 ESV

31 “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. 33 For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more.”

). Both contain a future emphasis, though in different forms. Mark indicated that Jesus said He would not drink again of the fruit of the vine until He drank it anew in the kingdom of God. Paul related that “as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” ( HCSB).

Both contain a future emphasis, though in different forms. Mark indicated that Jesus said He would not drink again of the fruit of the vine until He drank it anew in the kingdom of God. Paul related that “as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” ( HCSB).

Paul stressed the memorial aspect of the Supper. “Do this in remembrance of Me.” Christians were to remember that the body of Christ was broken and His blood shed for them.

As in baptism sharing the Supper is a proclamation of the gospel in hope, “until He comes.” As the Passover was a symbol of the old covenant, the Lord’s Supper is a symbol of the new.

Christians remember the sacrifice provided for their deliverance from bondage and look forward to the ultimate consummation in the land of promise, the kingdom of God.

Not surprisingly, therefore, one finds these emphases related to the Lord’s Supper. “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ?”

1 Corinthians 10:16 ESV

16 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

HCSB). Paul was not talking about a repetition of the sacrifice of Christ, but a genuine sharing of fellowship (koinonia) with the living Lord.

Paul was not talking about a repetition of the sacrifice of Christ, but a genuine sharing of fellowship (koinonia) with the living Lord.

Fellowship in Christ is basic for fellowship in His body (v. 17).

Conclusions

Christ instituted both ordinances. Both portray publicly and visibly the essential elements of the gospel, and both symbolize realities involving divine activity and human experience. Baptism is a once-for-all experience, but the Lord’s Supper is repeated many times.

Baptism follows closely one’s profession of faith in Christ and actually in the NT was the declaration of that faith. The Lord’s Supper declares one’s continuing dependence upon the Christ proclaimed in the gospel, who died, was buried, and rose for our salvation.

The significance of baptism and the Lord’s Supper will increase as churches and people commit themselves anew to the Christ proclaimed by the gospel.

This commitment will recognize that, in observing the ordinances, they are presenting in a unique way the gospel of Christ and committing themselves fully to its demands.

Calling upon Christ the Savior and Lord to provide strength and leadership for the people of God individually and collectively, believers will leave the observance of the ordinances to give faithful service in His world

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