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Throughout the Scriptures, the spiritual blessings of the gospel are represented by a feast. Therefore, it should not be surprising that the sacrament of Communion is also known as the Lord’s Supper.

In the first place, we must observe the tremendous expense of this feast. Some are sunk so low in their depravity that they are recovered only with great effort. The suffering of the Son of God to redeem sinners was most dear to the Father, and yet it was grace served to sinners free of cost. Thus, the value of this feast is far above much fine gold. It is costly for God and yet free for us. There is no point in our endeavoring to pay back to our host the cost of such precious dainties. We are freely invited to the feast because God desires to show His liberality to needy saints. God invites us freely as we have it in Isaiah 55:1

Ho! Every one who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost.

We find the same concept in Revelation 22:17

The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost.

A feast fitly represents the gospel because it nourishes the soul as food does the body. Christ Jesus, as applied by the Spirit of God in our enlightening, effectual calling and sanctification, is the only nourishment of the soul. This is what we find in the story of that manna that fed the children of Israel in the wilderness. We find this taught in Leviticus 21:6, which speaks of the sacrifices being the “bread of God.” As Christians we understand this typologically, as we find in John 6:38, where Jesus says, “I am the bread of life.” The communion is appropriately compared to a feast because of their abundance and variety. In Christ we have every provision for the soul and the body.

Furthermore, the gospel feast is marked by friendship. As Jonathan Edwards states: “There is the nearest union and a holy friendship between Christ and believers.” The characteristic of this feast is the communion of saints. Just as the sacred meal is to be understood as an eucharist, so it is to be understood as koinonia. The sacred meal is a fellowship and communion. In this sacred meal believers have communion with Jesus and with each other because they share the same food. Since God’s wisdom is put on display in representing the grace of God in the observing of a feast, we need to speak of the sacrament as the sealing of covenant of friendship. In the sacrament the promises of God are sealed to us. This dimension of the sacrament foreshadowed or typified in the story of the covenant feast observed by Isaac and Abimelech in Genesis 26:30. In commenting about this passage, Jonathan Edwards explains that this story shows us how “God doth as it were invite us to His own table and sits down with us. He received us in the His house and family, and feasts us at His own table.”

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