Worth the Wait - Advent Readings and Devotion for December 4

           

           Mountains are important places in the narrative of salvation history. Sinai was the mountain where God’s people arrived soon after their exodus from Egypt (Exodus 19:1-2). God’s glory, like a cloud, covered the mountain (Exodus 19:9, 16-19). His Presence there illumined the face of Moses and struck fear into the hearts of the people (Exodus 34:29-30). From Sinai, God issued the law when Moses went up on the Mountain (Exodus 19:20). It was on the mountainside that Moses, Aaron, Nadab, Abihu and the seventy elders had a feast with God (Exodus 24:11). God instituted the Sinai Covenant with the Children of Israel as they were encamped around the great mountain.

            Mount Moriah, later Mount Zion (Jerusalem), was the place where Abraham was commanded to sacrifice his son, Isaac (Genesis 22:2). It was also the very spot where David purchased a threshing floor as the place where God’s Temple would be built (2 Samuel 24:18-25, 2 Chronicles 3:1). Later, Solomon would complete God’s house on Zion. It was on a hill of Mount Zion that Jesus was crucified. Indeed, mountains play a major role in the Scriptures.

            In our readings for today, Isaiah prophesies that the Messiah will accomplish amazing things “on this mountain” (Zion). In our Gospel reading, we find Jesus going up on a mountain, just like Moses. From the vantage point of Jesus’ ministry to the great crowd of people, we can look back and see that what Isaiah proclaimed some eight centuries before was becoming a reality. As Jesus feeds the people beside the water, Psalm 23 also comes into view. In an instant the fog lifts and we can see it clearly. Jesus is the Shepherd who feeds us beside the quiet waters.

Isaiah 25:6-10

            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 his people’s disgrace from all the earth. The Lord has spoken. ⁹ In that day they will say, “Surely this is our God; we trusted in him, and he saved us. This is the Lord, we trusted in him; let us rejoice and be glad in his salvation.” ¹⁰ The hand of the Lord will rest on this mountain…

Matthew 15:29-37

            Jesus left there and went along the Sea of Galilee. Then he went up on a mountainside and sat down. 30 Great crowds came to him, bringing the lame, the blind, the crippled, the mute and many others, and laid them at his feet; and he healed them. 31 The people were amazed when they saw the mute speaking, the crippled made well, the lame walking and the blind seeing. And they praised the God of Israel. 32 Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” 33 His disciples answered, “Where could we get enough bread in this remote place to feed such a crowd?” 34 “How many loaves do you have?” Jesus asked. “Seven,” they replied, “and a few small fish.” 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and when he had given thanks, he broke them and gave them to the disciples, and they in turn to the people. 37 They all ate and were satisfied. Afterward the disciples picked up seven basketfuls of broken pieces that were left over.

Psalm 23:1-6
            The Lord is my shepherd, I lack nothing. ² He makes me lie down in green pastures, he leads me beside quiet waters, ³ he refreshes my soul. He guides me along the right paths for his name’s sake. ⁴ Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me. ⁵ You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. ⁶ Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the Lord forever.

            Isaiah predicted that on the mountain, the Messiah would feed the people with the best food and drink. Jesus went up on the mountain and fed the people miraculous, supernatural food! Thousands were served with seven loaves and a few fish. The Psalmist says that the Shepherd will “prepare a table”.

            Isaiah prophesied that on that mountain, the Messiah would take away the shroud of death. From the beginning of creation, the wages of sin has been death. (Genesis 2:17). Sin is the inherited domain of every human being, for we were born into the curse of sin (Romans 5:15-17), and all of us have sinned (Romans 3:23). The Promised One, on the mountain, would swallow up death forever and take away all sorrow and shame. On that same mountain, Jesus would carry a cross, and defeat death by His own death. The Psalmist declares that even though we traverse the valley death, we need not fear, for the Shepherd’s rod and staff bring comfort. Because of Jesus’ sacrifice, the sheep can know God’ Sabbath rest as they lie down in verdant grasslands alongside peaceful waters – and their soul is refreshed.
 

            Isaiah foretells that the people will one day declare that this Promised One is their God. This trustworthy One will save them. He will bring about their salvation and the people will rejoice. Isaiah asserts that upon this mountain God’s hand will rest. In essence, the covenant established there will be kept by God as His perpetual Presence gives testimony. As Jesus feeds the people with seven loaves and a few small fish, seven baskets of leftovers are recovered. Seven is the number that symbolizes the covenant. The New Covenant established by Jesus would provide nourishment for His people in bounteous supply! In keeping with God’s generous culinary provisions, the psalmist tells us that his cup is overflowing!

            As the Psalmist concludes, He claims that he will dwell in the House of the Lord forever. But this temple where he will reside eternally is not on any earthly mountain. The writer of Hebrews declares, “you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, ²³ to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, ²⁴ to Jesus the mediator of a new covenant…” (Hebrews 12:22-24).  Revelation 19:9 tells us that, like on Sinai, and the mountain by the Sea of Galilee where Jesus fed the crowds, on the Heavenly Mount Zion there will also be a feast. “Blessed are those who are invited to the marriage supper…”

             Given the amazing Scriptural events that transpire on mountains, there is no greater “mountaintop” experience than arriving at the Heavenly Mount Zion! Our view will be incomparable. And the food will be Divine!

            

Worth the Wait - Advent Devotion for December 3

             Among the covenant promises of God was the assurance to King David that he would, “…never fail to have a successor on the throne of Israel”. This promise was reiterated to Solomon in 1 Kings 9:5. In our readings for today, we find out a great deal about this Promised One. We will learn that this King is quite different. He is interested in lifting up the poor and lowly, and in promoting peace amongst natural enemies. In the royal language of Psalm 72 (penned by Solomon), and our Old Testament reading from Isaiah, we discover a righteous King who has been anointed by the Holy Spirit – indeed, the Spirit rests on Him. As we study the Gospel reading, the echoes of our Old Testament readings will resonate in One Person. Read on…  

Psalm 72:1-2, 7-8, 12-13, 17

            Endow the king with your justice, O God, the royal son with your righteousness. 2 May he judge your people in righteousness, your afflicted ones with justice. 7 In his days may the righteous flourish and prosperity abound till the moon is no more. 8 May he rule from sea to sea and from the River to the ends of the earth. 12 For he will deliver the needy who cry out, the afflicted who have no one to help. 13 He will take pity on the weak and the needy and save the needy from death. 17 May his name endure forever; may it continue as long as the sun. Then all nations will be blessed through him, and they will call him blessed.

            In this prayer of petition, Solomon implores God to offer His own justice and righteousness to the King, who also happens to be the royal Son. This parallel statement (redundancy to bring emphasis – apparent throughout this Psalm) underscores the nature of the King/Son – who, if so endowed, would exemplify the holiness of God.  During the reign of this King, Solomon prays that righteousness would be established forever – “until the moon is no more.” Further, the dominion of the King would be limitless. And, unlike kings who are self-absorbed and oblivious to the needs of the people, this King will meet the needs of the lowly. Verses 12 and 13 contain two parallel statements underscoring the Kings wish to care for the needy and those who have no one to assist them. He will pity the weak and save the needy from death. This King would not come to heal the healthy, but give balm to the broken and restoration to the ruined. If Solomon’s prayer is answered, this King’s name would be everlasting, and this King would be a blessing to all the nations. Both of these outcomes are in keeping with the covenant promises to Abraham (Genesis 12:2-3, 22:18). What’s more, the people will “call Him blessed.” This psalm may be a self-focused prayer written by Solomon – the King/Son – concerning Himself and His legacy. But, the eternal nature of this prayer indicates that these petitions might be answered in Another descendant of David – a King/Son yet to come…

Isaiah 11:1-10

            A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. ² The Spirit of the Lord will rest on him—the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord—³ and he will delight in the fear of the Lord. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; ⁴ but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. ⁵ Righteousness will be his belt and faithfulness the sash around his waist. ⁶ The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. ⁷ The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. ⁸ The infant will play near the cobra’s den, and the young child will put its hand into the viper’s nest. ⁹ They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of the Lord as the waters cover the sea. ¹⁰ In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious. ¹¹ In that day the Lord will reach out his hand a second time to reclaim the surviving remnant of his people from Assyria, from Lower Egypt, from Upper Egypt, from Cush, from Elam, from Babylonia, from Hamath and from the islands of the Mediterranean.

            In this prophecy, Isaiah speaks about the appearance of a descendant of Jesse. Jesse was the father of King David, whose throne was always to be inhabited by a successor. But, due to sin and rebellion, God caused an intermediate cessation of David’s dynasty. In the northern kingdom of Israel, Hoshea was the last to inhabit the throne (722 BC). In the southern kingdom, Zedekiah was the last (586 BC). When Isaiah claims that a shoot will emerge from the stump of Jesse, he is making reference to the cutting off of the Davidic dynasty and the barren status of David’s royal line at the time of the Messiah’s coming. When He comes, this Righteous Branch will bear much fruit. Where the vineyard was an unproductive wasteland, in that day, the Messiah would bring verdant life back to the garden in a harvest of fruit.

            The Apostle Paul spoke of the fruits of the Spirit: love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.  (Galatians 5:22-23). These are the very qualities that Jesus exhibited throughout His earthly ministry.

            It should not surprise us that Isaiah 11:2 speaks of the Holy Spirit. It states that the sevenfold Spirit of the Lord (see Revelation 1:4) will rest on Him. Truly, the Promised One, in the line of David, would be the Anointed One. Just as David was anointed with oil and subsequently, the Holy Spirit, so would his Progeny. 1 Samuel 16:12-13 records, “And the Lord said, ‘Arise, anoint him, for this is he.’ ¹³ Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the Lord rushed upon David from that day forward.”

            When Jesus was baptized, Matthew 3:16 records, “…immediately He went up from the water, and behold, the heavens were opened to Him, and he saw the Spirit of God descending like a dove and coming to rest on him…” Acts 10:37-38 also speaks of Jesus as being the Anointed One.  “…beginning in Galilee after the baptism that John preached—how God anointed Jesus of Nazareth with the Holy Spirit and power…” That Isaiah was prophesying about Jesus as the One upon whom the Spirit rests is incontrovertible.

            In the day of the Messiah, those who were bitter enemies will come together in peace. Hate will be replaced by harmony. Treachery will give way to tranquility. This sprout of Jesse will bring unity to the nations. Sabbath rest and peace, closely associated with worship, will be glorious for those who have gathered from every nation under His banner.

            That this is fulfilled in Jesus is hard to refute. Paul wrote, “So in Christ Jesus you are all children of God through faith, ²⁷ for all of you who were baptized into Christ have clothed yourselves with Christ. ²⁸ There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. ²⁹ If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:26-29). In 1 Corinthians 12:13, Paul said, “For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink.”

            In that day the people will be unified and the remnant will be reclaimed…

Luke 10:21-24

            At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. 22 “All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him.”23 Then he turned to his disciples and said privately, “Blessed are the eyes that see what you see. 24 For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.”

            Luke presents Jesus to us as one filled with the Holy Spirit – to the point of being completely joyful. He has just sent out 72 “missionaries” to preach peace and bring healing to the people. The number 72 is representative of the nations of the earth. In verse 21, Jesus is overjoyed at the prospect of His ministry moving throughout the land – touching and transforming lives – at least those who welcomed the Gospel like little children.

            The spiritual reality that Jesus is One with the Father is hidden. Only through God’s revelation of Himself through Jesus do we see and know God. Jesus, in an aside to the disciples, shares with them the special privilege they have received. It was Jesus’ choice to call them as His disciples. Now, they have the joy of sharing the good news that “The Kingdom of God is near.” And where the kingdom is, there is the King! Jesus is the Promised King. If you believe in Jesus as the King of kings and Lord of lords, give God your heartfelt thanks. Prophets and kings of the past were not privy to what you have seen, experienced and know! Jesus is the Anointed One – the King of kings – the Righteous Branch – the shoot from the stump of Jesse – the Fruit bearer.   

 

Worth the Wait - Advent Devotion for December 2

Introduction to Advent

            Follow this link to an excellent introductory article on Advent by Southern Baptist Theological Seminary professor, Dr. Timothy Paul Jones. In this article, Dr. Jones answers the question, “Why celebrate Advent?”

 

http://thegospelcoalition.org/blogs/tgcworship/2013/11/26/why-celebrate-advent/

December 2^nd Readings and Devotion

Psalm 122:1-9

            I rejoiced with those who said to me, “Let us go to the house of the Lord.” ² Our feet are standing in your gates, Jerusalem. ³ Jerusalem is built like a city that is closely compacted together. ⁴ That is where the tribes go up— the tribes of the Lord—to praise the name of the Lord according to the statute given to Israel. ⁵ There stand the thrones for judgment, the thrones of the house of David. ⁶ Pray for the peace of Jerusalem: “May those who love you be secure. ⁷ May there be peace within your walls and security within your citadels.” ⁸ For the sake of my family and friends, I will say, “Peace be within you.” ⁹ For the sake of the house of the Lord our God, I will seek your prosperity.

 

            For the Children of Israel, going to Jerusalem was extremely significant. During the seven annual feasts, pilgrims would travel to the Holy City to follow the statutes concerning these sacred festivals and Jerusalem as the only place for sacrifice (Deuteronomy 12). Jerusalem was also the political center of Israel – the place where David and his family line ruled, and the legal center, where judgments were rendered. That Jerusalem was secure was a matter of prayer for God’s people, for it was there that God met with His people. Preservation of Jerusalem meant that the Temple would also be preserved. God’s Presence and favor was closely associated with the “House of the Lord.”

            Over the years, God’s people became less fervent in their worship and in their faithfulness to God. Because of their sin, God’s judgment fell upon them. In 586 BC, the Babylonians destroyed Jerusalem and dispersed the people into foreign lands. The Temple was utterly destroyed, and along with it the special sense of God’s Presence and power in the lives of the Jewish people. The people longed to be restored.

            All of this was prophesied by the prophet, Isaiah, who spoke the Word of God during a fifty year period between 739 and 690 BC.

 

Isaiah 4:2-6

            In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel. ³ Those who are left in Zion, who remain in Jerusalem, will be called holy, all who are recorded among the living in Jerusalem. ⁴ The Lord will wash away the filth of the women of Zion; he will cleanse the bloodstains from Jerusalem by a spirit of judgment and a spirit of fire. ⁵ Then the Lord will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over everything the glory will be a canopy. ⁶ It will be a shelter and shade from the heat of the day, and a refuge and hiding place from the storm and rain.

             Just as Isaiah prophesied the destruction of Jerusalem, He also spoke of her restoration. Often called the “Messianic Prophet,” Isaiah speaks of “that day” when the “Branch of the Lord” will come. The Promised One will bring fruitfulness back to a barren land. And the remnant who remain in Jerusalem will be cleansed by the Lord and the purifying fire of His Spirit. Once again, like God protected the Children of Israel in the Exodus, God’s Presence would be known to them as a cloud of smoke by day and a pillar of fire by night. God’s glory would return like the cloud encompassing Mount Sinai or filling the Temple at Solomon’s dedication service (1 Kings 8:11). God’s Presence, like a fortress, would be their refuge from whatever threats might beset them – the heat of the sun or the raging storms.

            According to Isaiah 2:2-3, It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it,  3  and many peoples shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. 

            When the “Branch of the Lord” comes, the Temple will be established again as the ultimate place of worship – and Gentiles (those from other nations) will come seeking the Lord. One day…

Matthew 8:5-11

            When Jesus had entered Capernaum, a centurion came to him, asking for help. ⁶ “Lord,” he said, “my servant lies at home paralyzed, suffering terribly.” ⁷ Jesus said to him, “Shall I come and heal him?” ⁸ The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. ⁹ For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” ¹⁰ When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith. ¹¹ I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven.

            In this passage, Jesus is approached by a Roman centurion – a Gentile – one from another nation! This man is seeking Jesus. This same Jesus spoke about tearing down the temple and rebuilding it in three days. In so doing, Jesus described Himself as the Temple (see John 2:19-21). In effect, the centurion is going up to the Temple of the Lord! The Roman leader is coming to Jesus believing that the Lord can heal his sick servant. “Say the word, and my servant will be healed.” Jesus was moved by this foreigner. He said, “I have not found anyone in Israel with such a great faith.” Jesus goes on to affirm what Isaiah had prophesied so many centuries before – that many will come from the east and west and go up for the feast with the Saints of old in the Kingdom of God. What was predicted about the coming of the Messiah is so clearly seen in the life and ministry of Jesus – the Branch of the Lord! With the Psalmist, and the Roman centurion, may we also say, “Let us go to the house of the Lord!”

           

 

Should We Anoint with Oil at Baptism?

Should baptism include anointing with oil? This question was recently posed after anointing was practiced during the rite of baptism at the Baptist church I serve. Our reason for doing this was to restore an ancient and important part of the baptismal rite which has both Old and New Testament foundations.

First, anointing with oil was closely associated with the coming of the Holy Spirit. Consider 1 Samuel 16:13 as a good example of this: “Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward." You can see the connection between the anointing with oil and the Spirit of the Lord coming upon the anointed one - King David.

How did this enter into baptismal practice in the New Testament? Consider Jesus' baptism as recorded in Luke 3:21-22. "When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove." Acts 10:37-38 adds to the account of Jesus' baptism. "You know what has happened throughout the province of Judea, beginning in Galilee after the baptism that John preached—how God anointed Jesus of Nazareth with the Holy Spirit and power..."

In Acts 2:38, Peter also places the anointing or receiving of the Holy Spirit in proximity to baptism. "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.'" As you can see from Acts 10, Jesus was "anointed" with the "Holy Spirit" at His baptism. Peter preached about the Holy Spirit coming at baptism. The early Church wanted to follow Jesus in every way. With the connection to the coming of the Holy Spirit on David when he was anointed with oil, and Jesus being anointed by the Holy Spirit at His baptism, you have the reasoning behind the early church practice of anointing with oil at baptism.

Second, we find another significant Scriptural foundation for anointing with oil at Baptism. Consider Ephesians 1:13-14. "And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory." For the early Church, belief was followed by baptism. Tertullian said, "After coming from the place of washing we are thoroughly anointed with a blessed unction." Likewise, Cyprian wrote, "It is necessary for him that has been baptized also to be anointed..." It made sense to them that they should anoint baptismal candidates with oil as a symbol of the seal of the Spirit taught here in Ephesians chapter 1. By their being initiated into the New Covenant, they were marked with a seal - the mark of the Holy Spirit - which set them apart as God's possession.

Evangelicals are beginning to rediscover and recover some of these ancient Christian practices that have fallen out of use over the years. The parents of the three children were presented with the possiblity of having their children anointed with oil as part of the baptismal rite. They responded enthusiastically to the offer. Baptism is already packed with theological and spiritual significance. Anointing with oil adds even more layers of depth and meaning. For these young believers, their initiation into the Body of Christ will be a memory marker of eternal significance!

The New Moses, The New Exodus and The New Manna

I read a story recently about nine-year-old Joey. He was asked by his mother what he had learned in Sunday school. "Well, Mom, our teacher told us how God sent Moses behind enemy lines on a rescue mission to lead the Israelites out of Egypt. When he got to the Red Sea, he had his army build a pontoon bridge and all the people walked across safely. Then, he radioed headquarters for reinforcements. They sent bombers to blow up the bridge and all the Israelites were saved." In disbelief, the mother asked, "Now, Joey, is that really what your teacher taught you?" Joey relented, "Well, no, Mom. But, if I told it the way the teacher did, you'd never believe it!"

With God’s direction and empowerment, Moses accomplished some amazing things! His faithfulness to return to Egypt and lead the twelve tribes of Israel out of bondage was no small feat! In fact, to this very day, the Hebrew people hold the Passover and Exodus to be the defining events in their relationship with God as His chosen people. Moses, despite the grumbling and complaining during the Exodus, is embraced as a great prophet and hero of their faith.

Over the centuries, the Children of Israel struggled to remain faithful. They were defeated and dispersed, and longed for the promised Messiah who might restore them. If I asked you, “What were the Hebrew people looking for in the Messiah,” how would you answer? Over the years, I have been taught that most people were looking for a military leader – a new King David – who would defeat Rome and all of Israel’s enemies so that the glory days of the past might be restored. Is that what you have been taught? There is certainly truth in this. The Zealots, in particular, would relate to this thinking. But there is an often overlooked prophecy that informed the people in their anticipation of the Promised Messiah. This article will suggest that the people were also looking for a New Moses. They wanted to be delivered from the oppression of foreign powers, particularly the Romans. Since Jesus did not fulfill their longing for a military leader, what about their desire for a New Moses?

Deuteronomy 18:15 to 18 contains the origin of this expectation that the Messiah would be a new Moses. Beginning in verse 15, Moses says, "The LORD your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. 16 For this is what you asked of the LORD your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the LORD our God nor see this great fire anymore, or we will die.” 17 The LORD said to me: “What they say is good. 18 I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him."

In this passage, Moses declares that God will raise up a “prophet like me,” and that the Israelites should, “listen to him.” So, is there evidence in the New Testament that Jesus is the fulfillment of this prophecy? If so, there should be typological fulfillments that connect Moses and Jesus? There is a rule of typology that we should learn before we continue. Any New Testament fulfillment of an Old Testament type must be superior to the type. In other words, the Old Testament foreshadows are always exceeded by their New Testament fulfillments. Let’s see if we can find a few examples.

Consider these facts: As Moses spent 40 days on Mt. Sinai before appearing with the Law, and then led the Children of Israel through the desert for 40 years, where they were tempted by Satan, and sadly, succumbed to sin, so too, Jesus, at the beginning of His ministry was led into the desert for 40 days where He was tempted by Satan, but did not sin. Here we see Jesus as the New Moses – like Moses only greater!

The first sign or plague that God accomplishes through Moses when he returned to Egypt was turning the water of the Nile to blood. What was Jesus first sign? Jesus’ first sign was turning water into wine. As we will find out later, Jesus relates wine to His own atoning blood as He holds out a cup to His disciples. Again, Jesus is the New Moses only greater than Moses! There are many examples that we could share. Allow me to suggest one more. Do you remember what Moses said the people should do when the prophet like him arrives? They are to “listen to him.”

Let's look at Luke 9:28. This is Luke’s account of the Transfiguration. "As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. 31 They spoke about his departure, which he was about to bring to fulfillment at Jerusalem."

In this amazing scene, Jesus meets with Moses and Elijah. What are they discussing as they stand in the glorious splendor? Verse 31 says they are talking about the departure Jesus will lead from Jerusalem. Guess what the Greek word for departure is? It is exodos. Jesus was discussing a new exodus with Moses. If that were not enough, let’s continue with verse 34… "While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” What did the voice say about the Son? Listen to Him! God the Father echoes the words of Deuteronomy 18. Jesus is the New Moses, the fulfillment of the Old Testament prophecy!

Finally, let’s explore John 6 as we continue to see Jesus as the New Moses who leads a New Exodus. Let’s look at verses 10-14. "Jesus said, “Have the people sit down.” There was plenty of grass in that place, and they sat down (about five thousand men were there). 11 Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish. 12 When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.” 13 So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. 14 After the people saw the sign Jesus performed, they began to say, “Surely this is the Prophet who is to come into the world.”

Does this scene remind you of anything? As Moses and the Israelites were fed with manna in the wilderness, now Jesus feeds the people out in the grassy place. The Israelites ate manna – bread from heaven. The crowd in John 6 also shared a miracle – Jesus fed thousands with five loaves of bread and two fish. Just as the twelve tribes were sustained by God’s gift of bread, there were twelve baskets of food leftover after the disciples collected it. What was the response of the people to the miracle that Jesus performed? They asked, “Surely this is the prophet who is to come into the world.”

In providing bread for the crowd, Jesus was fulfilling the expectation of the New Moses, who according to rabbinical teaching, would bring back the manna when He appeared. But they had no idea what kind of bread Jesus was bringing to them. They thought it was bread to satisfy earthly hunger. But, Jesus was more concerned with their need for spiritual sustenance! After all, he is not the old Moses – Jesus is the New Moses, who, in the New Exodus would offer them New Manna!

So, the next day the people follow Jesus and reveal by their question that they believe Jesus to be the New Moses. Verse 30 and following are instructive. "So they asked him, “What sign then will you give that we may see it and believe you? What will you do? 31 Our ancestors ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat.’” 32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is the bread that comes down from heaven and gives life to the world.” 34 “Sir,” they said, “always give us this bread.” 35 Then Jesus declared, “I am the bread of life.”

As they question Jesus, their mindset is revealed. They have connected Moses and manna from the Exodus with this New Prophet. They ask Jesus for another sign – can you imagine this. They had just seen at least five thousand fed with five loaves and two fish. Now they want another sign. I believe they are looking for daily bread, like the daily provision of manna in the wilderness. What they were not expecting was Jesus next statement – He said, I AM THE BREAD OF LIFE. From verse 35-48, Jesus teaches the people about believing in Him and coming to Him. All of this was fine with the people. Then, in verses 48-58, the unthinkable happened. Jesus began to teach them that they must eat His body and drink His blood. Verse 51 says, “I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” That was it! He had gone too far. The people walked away and stopped following Jesus.

The New Moses would soon lead a New Exodus, and He would institute a New Passover. Paul wrote in 1 Corinthians 5:7 and 8, “Christ our Passover is has been sacrificed for us, therefore let us keep the feast…” Those unwilling to share in the provision of New Manna would simply turn back and never know the Promised Land. “Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God.”

Why Do We Worship on Sunday?

Why did God “rest” on the seventh day? Was He really tired from all that work of creating? The seventh day was set aside as a holy day so that man’s week would culminate in a designated time for rest from work. It was to be a time of complete focus on God, and communion with Him. Exodus 20:8 declares, “Remember the Sabbath day by keeping it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.”

God desires to commune with us every day, but He intentionally set aside the seventh day, the Sabbath, as a day dedicated exclusively for this activity. That’s why we gather each Saturday for worship, right? Uh oh…Saturday is not our designated day for gathering to commune with God? But, God said that we should remember the Sabbath day…and Genesis 2, and Exodus 20, among other passages, instruct us that this day was the seventh day. Why, then, do we gather on Sunday? This article will suggest several answers to this important question. Why do we gather for corporate worship on Sunday instead of Saturday?

First, let’s examine what the New Testament teaches us about the earliest Christian worship gatherings. I think you will see that there is Scriptural Evidence that early Church met on Sundays. Acts 20:7 says, “On the first day of the week we came together to break bread. Paul spoke to the people and, because he intended to leave the next day, kept on talking until midnight.” In 1 Corinthians 16:2, Paul wanted to collect an offering from the church at Corinth. He asked them to gather the money on the "first day of the week." In Revelation 1:10, the apostle John said that he was, "in the Spirit on the Lord's Day." Most scholars have inferred from this verse that John was referring to Sunday. We often call Sunday "the Lord's Day" and this term for Sunday, it is believed, comes from John’s statement in Revelation 1:10.

Here are three pieces of evidence from the first few centuries of the Church. In the "Didache" a first century church manual, we find, "But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure." In the early part of the second century, Ignatius of Antioch wrote his "Epistle to the Ephesians" describing Christians with a Jewish background as those who “have come to the possession of a new hope, no longer observing the Sabbath, but living in observance of the Lord's Day, on which also our life has sprung up again by Him and by His death.” Justin Martyr, writing in the middle of the second century said that, “On the day we call the day of the sun (Sunday), all who dwell in the city or country gather in the same place (to worship).”

These passages of Scripture and examples from the fledgling Church, strongly suggest and establish that the Church gathered on Sunday to worship. But, the question remains, “Why did they meet on Sundays?” What changed?

The Early Church described it in two words: "Divine Recapitulation." This is an amazing truth and answers perfectly our question concerning Sunday worship. Divine Recapitulation goes like this…God began creation on Sunday, the first day, and finished creation in six days. Then, He rested on the seventh day. The Church has long taught that the resurrection of Jesus on Easter Sunday was to be considered the eighth day. God created from Sunday to Friday and rested on Saturday. Jesus was crucified on Friday, and was resurrected on Sunday…the eighth day! On this day, God, through the atoning work of Jesus, recreated! Behold, in Christ, all things have become new. The curse of Adam has been reversed by the New Adam. The Garden has been restored in Christ. Paradise has been reborn and morning has broken! 2 Corinthians 5:17 says, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!”

Why do we worship on Sunday? Because that is the day of Jesus’ Resurrection! This was the practice of the early believers as they gathered to break bread on the first day of the week. This has been the practice of the Church for twenty centuries. The connection to Jesus’ resurrection and the theological truths of the Divine Recapitulation should not be minimized. When we gather on Sunday we are proclaiming to the world, “We believe in the Resurrection of Jesus from the dead.” There are churches today who say it doesn’t matter when we worship, as long as we worship sometime. If there is an unavoidable scheduling conflict, then this is understandable. I pray that we will always cherish the God given Tradition of gathering for worship on the Lord’s Day, the first day…or the eighth day…the day of the Sun, Sunday!

Should Communion be Self-serve?

Introduction
Energetic worshipers fill the room as the service is about to begin. One of the leaders steps to a microphone and warmly welcomes everyone to the gathering. He instructs the people, “Whenever you feel led, you may help yourselves to Communion elements available at several stations throughout the room.” During the song set, particularly during the slower, more emotionally poignant songs, individuals move to the Lord’s Supper stations. They take a piece of pre-cut bread and dip it in the cup of juice. After lingering for a moment to pray, they move back to their seats.

This scenario is quite common in today’s post-modern worship experience. Creating an environment in which individuals are encouraged to “help themselves” to the Lord’s Supper would have been a scandal fifty years ago, even twenty years ago, and for the centuries since the Institution of the Lord’s Table. Now, worship planners and leaders, claiming creative license, the priesthood of the believer, the need for powerful individual experience, and the great need for therapeutic spirituality, offer the “self-serve” Eucharist as an optional accessory to their multifaceted, multi-sensory event.

As we consider the validity of “help yourself” Communion, several questions arise. Is this really the Supper of the Lord that worshipers are taking for themselves? Is this approach Scripturally sound – faithfully “passing on what the Lord has given” to the Church? Does this practice take into account the Old Testament antecedents upon which the New Covenant meal was established? Are the Scriptural prerequisites of confession and “rightly discerning the Body of Christ” promoted in this new mode? Is the community-unifying intent of the Lord’s Supper considered when individuals come to the Table and serve themselves? Does the covenantal nature of the Table (Sign of the New Covenant) receive due consideration? And, does the history of Eucharistic practice have any influence on the way the Table is celebrated today, particularly in this new paradigm? Finally, does this practice of the Table communicate the theological truths of the Table effectively?

I. In the context of Passover – 1 Corinthians 5:7b-8a, Matthew 26:17, Mark 14:12, Luke 22:7
A. Passover was a family meal
Saint Augustine has been quoted as saying, “The New Testament is in the Old concealed and the Old Testament is in the New revealed.” Luke 24 records that Jesus taught Cleopas and the other disciple about Himself by referring to Moses and the prophets. From the Old Testament we find information that helps us understand the New Testament. Germaine to this discussion is Paul’s comment in 1 Corinthians 5:7b and 8a, that “Christ our Passover Lamb has been sacrificed for us, therefore let us keep the feast…” What did Paul mean?

Examining the Passover event as recorded in Exodus 12 offers us strong typological underpinnings for Paul’s comment about Jesus and the Lord’s Supper. Moses' return to Egypt to extricate God’s people included a series of ten plagues culminating in the death of the firstborn sons of Egypt. What protected the 12 tribes of Israel from the onslaught of the death angel was the sacrificing of a spotless lamb, eating the lamb, and applying its blood to the door frame. Exodus 12:3 demonstrates the family orientation of the feast. “Tell the whole community of Israel that on the tenth day of this month each man is to take a lamb for his family, one for each household.”

B. “Father” led his family in the feast
The Passover was not a one-time occurrence, but became a defining annual event. In this yearly “remembrance,” the subsequent generations were instructed to participate in the meal as if they had come out of Egypt as well. Incumbent on the fathers was the faithful teaching of the Exodus saga and God’s provisions for His chosen people. Deuteronomy 6:20-25 states, “In the future, when your son asks you, ‘What is the meaning of the stipulations, decrees and laws the LORD our God has commanded you?’ tell him: ‘We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand. Before our eyes the LORD sent miraculous signs and wonders—great and terrible—upon Egypt and Pharaoh and his whole household. But he brought us out from there to bring us in and give us the land that he promised on oath to our forefathers. The LORD commanded us to obey all these decrees and to fear the LORD our God, so that we might always prosper and be kept alive, as is the case today. And if we are careful to obey all this law before the LORD our God, as he has commanded us, that will be our righteousness.’" This sacred task was carried out as the Passover Meal was shared within families, from one generation to the next, as led by the fathers.

Paul describes Christ as “our Passover lamb ”. The connection and fulfillment of the initial Passover is self-evident. Jesus’ sacrifice makes possible our exodus from sin, death and hell. Paul also compels us to “keep the feast.” The synoptic Gospels record that it was during the commemoration of Passover that Jesus instituted the Eucharist (Matthew 26:17, Mark 14:12, Luke 22:7). He compelled His disciples to “do this in remembrance of me.” Given this clear mandate, they would not have conceived of helping themselves to the Passover meal. In keeping with God’s design, the disciples waited for the “father” figure to preside. Serving as the “father” in the upper room Passover celebration, Jesus offers the traditional meal to His family of followers. Building on the rich heritage of the Exodus, Jesus reinterprets the meal to focus on His sacrifice as “the Lamb of God, who takes away the sins of the world (John 1:29).”

The Passover meal and Jesus reinterpretation of it in the upper room are both family gatherings. Further, these family meals were/are to be celebrated with the father presiding.

II. Communion is a Family Meal that creates Unity
A. Paul commends togetherness for the Supper – 1 Corinthians 11:17-22
No passage in the New Testament is clearer concerning the prescription for family unity at the Table of the Lord than 1 Corinthians 11:17-22. Paul chastises the Church at Corinth for the divisions that became evident as people helped themselves rather than waiting for the entire family of faith to be together. He says, “In the following directives I have no praise for you, for your meetings do more harm than good. In the first place, I hear that when you come together as a church, there are divisions among you, and to some extent I believe it… When you come together, it is not the Lord's Supper you eat, for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Don't you have homes to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I praise you for this? Certainly not!”

Paul directs that the Lord’s Supper should be shared without regard for the obvious differences that separated the family into factions. As we will see very clearly in the next section, the Table of the Lord is intended to create unity. Paul was offering a strong rebuke to those who did not wait for the entire congregation, but were helping themselves ahead of the others’ arrival. Paul desires for unity within the Church. 1 Corinthians 1:10 states his intent when he says, “I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” Paul insisted that the Table was given to the Church to foster this unity, not promote self interest.

B. Paul teaches that the bread creates community – 1 Corinthians 10:17
1 Corinthians 10:17 also helps bring clarity to the unifying nature of the Lord’s Table. “Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.” The communal aspect of the Table is espoused by Paul who speaks of the many who become one because there is one loaf of bread. Helping oneself to the elements would be foreign to this picture of Communion. The emphasis is not on the individual but on the oneness found in participating in and sharing the Body of Christ – the one loaf. The Didache’ (The Lord’s Teaching through the Twelve Apostles to the Nations), an ancient “church manual” from the late first century, makes a similar statement. “Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ forever.” Far from promoting individualism, the Table of the Lord connotes and creates community.

III. Communion’s Pre-requisites
A. Examine Yourself – Confession – 1 Corinthians 11:28-29
Communion has several prerequisites that are not negotiable. Without adherence to these concepts by participants, the validity of the celebration of the Table is called into question and may carry further penalties. Paul commends one of these requirements to us in verses 28 and 29 of 1 Corinthians 11. He says, “A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself.” Calling the congregation to examine themselves has been called “fencing the Table.” Railings have been erected around the altar in many churches to help worshipers visualize the idea of protecting the table from profanity. What makes the fence necessary? Paul indicates that self-examination leads to “rightly discerning the Body of Christ,” and avoiding “eating and drinking judgment upon himself.” Those who do not “rightly discern the Body of Christ,” are in danger of, “sinning against the Body and Blood of the Lord.” In Corinth, profaning the Table had led to many of them to become, “…weak and sick, and some… have fallen asleep.” In his sermon entitled, “Fencing the Table,” legendary preacher C. H. Spurgeon said, “The sense of that necessity will be very strongly impressed upon us if we remember that many have profaned the table of the Lord. Hence it is incumbent upon us to examine ourselves lest we should do the same.” This fence is not an insurmountable hurdle. Rather, by following the prescription of self-examination and the implicit confession that accompanies it, the worshiper is invited to come to the Table unencumbered by sin.

In the scenario mentioned at the beginning of this article, participants are encouraged to come to the Table whenever they feel ready. Since the Words of Institution and the fencing of the table (1 Corinthians 11:23-29) are often omitted in this scenario, it stands to reason that the table is not “fenced”. Is it possible that good intentioned worshipers are approaching the bread and wine without the required self-examination? As we have seen, this is a dangerous prospect.

B. Are the elements “Eucharistized”?
Just what is it that makes bread and wine (grape juice) into the Lord’s Supper? In a worship practicum at the Robert Webber Institute for Worship studies, the “Lord’s Supper” was offered to the students who had gathered for the event. After the Word of the Lord had been shared, the worshipers were prompted to come forward and receive the bread and wine. At the conclusion of the service everyone retired to the refectory to discuss the service of worship.

Dr. Webber stood and asked the leaders who had planned the service, “Do you really believe that we shared the Lord’s Supper a few moments ago?” His question led to a long silence. He proceeded to say, “Just what is it that makes bread and wine into the Lord’s Supper? Without the ‘words of institution’ in which Jesus declared that bread and wine to be his body and blood, and/or an anaphora (prayer of Thanks) complete with an epiclesis (invocation of the Holy Spirit), there was no Lord’s Supper here. What we shared was a glorified agape meal.”

When Jesus instituted the Lord’s Supper, He established a pattern that has been followed for two-thousand years। Jesus took bread and broke it, gave thanks for it (prayer), and expressed words declaring the elements to be His body and blood. Then He gave the bread and wine to the Disciples. This pattern is repeated in Luke 24 in what has been called the first Lord’s Supper celebration after the Resurrection. In inviting worshipers to help themselves to bread and wine, there is a danger that the normative pattern, established by Jesus, is lost. Without this pattern, the elements are not “eucharistized.” In this case, Dr. Webber's question may be echoed, “Just what makes bread and wine into the Lord’s Supper?”

IV. Communion foreshadows the Marriage Supper of the Lamb – Christ with His Bride – The Church (We not Me)
A. The bride of Christ is not an individual – but the Church
Communion calls the Church to an active remembrance of Jesus’ passion – a look back. The Table also affords us a forward look or foreshadowing of a future event to be experienced at the culmination of the age. Of this event, John wrote, “For the wedding of the Lamb has come, and his bride has made herself ready.” Revelation 19:8 describes the Church, the bride of Christ, dressed in, “Fine linen, bright and clean…” In this image we have a dual reference to baptismal and wedding attire. John was told to write, “…Blessed are those who are invited to the wedding supper of the Lamb!” In Ephesians 5, Paul speaks of the Church in terms of a bride and a groom. The language used in both Scriptural examples is of the collective. Note that neither Paul, nor John is focused on individuals, but rather the Church. The emphasis is on “we” and not “me”. When we gather at the Table, we are experiencing a foretaste of the Marriage Feast that awaits us. This amazing truth is blurred or lost in the individual focus of self-serve Communion.

B. Modern and Post-modern Churches promote subjectivity and individual experience over the community (This defies Scripture)
As part of an appeal to the post-Christian culture, churches in the 1980s began to view those attending worship as customers. Worship was designed to meet the needs of those attending. Music style was not the only change in this approach. In holding that the congregation was actually an assembly of individual consumers, the church was, to a large extent, bound by the axiom, “the customer is always right.” In many pulpits, theology gave way to therapy. Concepts like “repentance from sin” and “dying to self” were replaced with “reaching one’s potential.” Sacred symbols were replaced by sensational pyrotechnics and technological worship aides. Praise teams replaced choirs, organs were dismissed by bands, and sacred spaces were replaced by sound stages. Behind these shifts was the overriding business principal that we must “satisfy the customer.” Most of the Baby boomers who appreciated this approach were very happy to be spectators of the incredible show, called worship, which was designed simultaneously to entertain them and connect them to God.

Since the 1990s, the onset of post-modernity has ushered in a generation of worshipers more interested in authenticity, personal experience and interaction than the generations that preceded them. Worship shifted again to accommodate this emerging ethos. It is in this milieu that “help yourself” communion has been introduced. Complimenting a culture in which cell phones, social networks, and amazingly complex video games provide consumers with personal interaction where and when they desire it, church leaders have sought to create similar experiences in worship.
What could possibly be wrong with this approach? After all, Jesus tailored the delivery of His message to the audience around Him. Simply stated, Jesus did not change His message, only the way He communicated the story. Jesus never undermined the Gospel by “dumbing it down” or compromising the Truth. Jesus spoke the Truth contextually – but the Truth remained intact. In telling our people that they can help themselves to Communion, we are compromising the purpose of the Table। The Table, as we have shown, fosters unity in two ways. We are united to Christ and to His Body, the Church. While individual Communion may offer some sense of personal relationship with Jesus, it ignores the community aspect of the Table. It is like a family sitting down to a meal, and one of the members taking their T.V. dinner into the den. The family meal is now incomplete.

Self-serve Communion feeds into the cultural misconception that “it’s all about me.” Jesus calls us to “die to ourselves.” These are competing concepts. When we instruct people to “help yourself when you feel like it,” we are implicitly teaching that faith is about me and my emotional disposition. The end of this thinking is that Jesus must fit into my plans, on my terms, and in my timing. Ultimately, we are in danger of developing Christians who are more interested in fitting Jesus into their lives, than dying to themselves and coming into Christ. In other words, is Jesus to find a place in my story, or am I to be immersed into HIStory – fitting into His plans, on His terms, and in His timing?

V. Communion is the sign of the New Covenant
A. The New Covenant in His blood
1. Covenant vs. Contract
Throughout the Scriptures God has instituted covenants with mankind. Covenants unite people in relationships - "I will be your God, and you will be my people." Marriage is a covenant. Like marriage, Scriptural covenants create new family bonds. They differ from contracts in that contracts include a transfer of goods or services for a price. Covenants create family. God’s ever expanding covenants began with Adam and Eve as a marriage covenant, then Noah as a family covenant, Abraham as a tribal covenant, Moses as a national covenant, David as a kingdom covenant, and finally, all of the covenants culminate in the New Covenant initiated by the redemptive work of Jesus. This New Covenant is cosmic in scope and encompasses all of creation as it ushers in the new heavens and the new earth. Even now all of creation groans for this. Further, the New Covenant unites to God those of us who are in Christ regardless of our nationality.

Hebrew Covenants typically had two components. First, the expectations of the covenant were clearly spelled out. If these imperatives were followed there were prescribed blessings. If these requirements were not followed, curses would result. After the word of the Covenant was agreed to, the second component occurred. A sacred sign was instituted. Usually the two parties would take part in a sacrifice and/or they would share a meal together. They read the word and shared a meal – thus agreeing to and sealing the covenant.

At appointed times the sacred word would be revisited by both parties in the relationship. Why? In order to remember the covenant, the Word would be brought out and read. Then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant.

2. The Cup of the betrothal – Christ and His Bride
“On the night He was betrayed,” Jesus instituted the Eucharist with His beloved disciples. He broke the bread and shared it with them. Then, He held a cup to them and said, “This cup is the New Covenant in my blood.” Jesus intent is made clear by a recent cinematic portrayal of the Hebrew act of betrothal. In The Nativity movie, Joseph, Mary and her parents are together in one room. Joseph desires to enter into the covenant of marriage with Mary. As part of the covenant process a period of betrothal was customary. Mary’s father states Joseph’s desire to Mary. She hears the Word of the Covenant. Then, Joseph pours a cup of wine and holds it out to Mary. If she takes the cup and drinks, then the covenant is initiated and sealed. If she does not, the covenant is refused. Jesus offers this cup to His Apostles – and by extension to the Church – His bride.

B. Word and Sign celebrated at the Sacred Assembly
1. Qahal Yahweh/Sacred Assembly = Ecclesia = Church
Old Testament covenants were characterized by assemblies of the covenant parties. These gatherings were for the purpose of remembering the covenant. At appointed times the Word was brought out and read to everyone. Then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant. For example, this kind of active remembrance helped generation after generation to experience the Exodus as if they were there. As they celebrated the feast and ate the Lamb, they reconnected with the central event in their history. These assemblies were called the Qahal Yahweh, or the Sacred Assembly of God’s People. It is from this phrase the we derive the New Testament word Ecclesia which we know as Church.

2. For the purpose of Covenant Renewal
Our Sunday worship gathering is for the purpose of covenant renewal. Remember the two covenant components? They are the word of the covenant and the sign of the covenant. The Word of God, expressed as the Gospel, should be read every time we gather. The Gospel should be the content of our Sunday morning assembly.

After the Word is read and we are re-introduced to God’s provision and prescription for faithfully living as His children, then the sign of the covenant should follow. What is the sign of the New Covenant? Jesus gives us the answer. The New Covenant, Jesus says, is “in my blood”. Jesus shed His blood on the cross "once and for all." How do we participate in this sign? Paul gives us that answer. In 1 Corinthians 10:16 he says that the bread we break and the cup over which we say thanks is our participation in the body and blood of Christ. At the Table we actively remember Calvary’s Cross and the atoning work of Jesus.

Paul also called Jesus “our Passover Lamb…sacrificed for us (1 Cor। 5:7-8).” This Old Testament typology should inform our understanding of the Lord’s Table today. Also, consider John 6, which contains unmistakable Eucharistic language informing us about the life giving power of Jesus' body and blood. Verse 53 states, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.” Jesus states this truth more positively in verse 54. “Whosever eats the flesh of the Son of man and drinks His blood has eternal life and I will raise Him up at the last day.” This admonition sounds amazingly similar to the instructions given those poised for the Exodus out of Egypt. Exodus 12:5, 8 and 10 states, “Your lamb shall be without blemish, a male…eat the flesh that night…and you shall let none of it remain…” All of this adds up to an active remembrance (anamnesis) that helps us participate in the “once and for all” sacrifice of Jesus. Like generations of God’s chosen people related to coming out of Egypt, our covenant renewal reconnects us with the Christian Exodus - out of bondage to sin, death and hell. Our Exodus is bound up in the passion of Christ. And the Lord makes a way for us to participate in this past event each Sunday at His Table. We do this, like the Hebrews who came out of Egypt and the generations who followed them, as families – not individuals.

VI. Worship Practice Shapes our Faith
Theologian, scholar, educator and worship clinician Dr. Bruce Leafblad has lamented that few congregations know what worship is because few of our leaders can clearly articulate what worship is. Dr. Webber taught that worship has “twin peaks” of Word and Table. He claimed that the ministry of the Word should be followed by the Lord’s Table and that this is not negotiable. These two components are vital to Christian worship. How they are implemented really does matter. An ancient expression underscores the power of worship to shape the people of God. Lex orandi, lex credendi est – “the prayers of the people shape their faith.” What does individual, “help yourself” Communion communicate about our faith, our Lord, and the Church? In promoting this unorthodox practice, are we in danger of promoting a focus on self that is antithetical to Jesus’ promotion of family within community and self-sacrifice?

Conclusion
Like the service referenced at the beginning of this article, consider a different gathering. After hearing the Word of God proclaimed, the worshipers are filled with anticipation as they desire to “know” Jesus in the “breaking of the Bread.” The minister steps to the Table and says, “The Lord be with you,” and they reply, “And also with you.” Then he admonishes the worshipers to, “Lift up your hearts,” to which the people reply in one voice, “We lift them to the Lord.” This statement defines what is taking place in this amazing moment in time. All who are in Christ will be brought into the heavenly Holy of holies by the Body and Blood of Christ. Hebrews 10:19-22 admonishes us, “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” Far from individuals helping themselves to bread and wine in a gathering of individuals, this is the ultimate family gathering. We join with the angels and arch angels, the 24 elders, and all the saints of heaven gathered around the throne singing, “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise! To him who sits on the throne and to the Lamb be praise and honor and glory and power, forever and ever!” (Revelation 5:12-13)