Tag Archives: Lord’s Supper

Editorial: Why Do Churches of Christ Observe The Lord’s Supper Every Sunday? (March/April, 2017) — Jon Mitchell, Editor

Sunday is a very special day for those in the Lord’s church.  It is the first day of the week, the day we assemble together to worship our God in spirit and truth (John 4:24) while encouraging each other to love and good deeds (Heb. 10:24-25).  It is also the day we observe communion or the Lord’s Supper.  The majority of denominations in Christendom do not do this.  Thus, many regular visitors from other religious bodies have seen us observe communion each Sunday and wonder why we don’t partake of it on a monthly, quarterly, or annual basis.   It is proper that New Testament Christians know exactly why we practice what we do (1 Pet. 3:15).

First, God commands us to have authority from His Son on what we do concerning the Lord’s Supper and everything else (Col. 3:17).  Jesus speaks to us today through the inspired writings of the New Testament (Heb. 1:1-2; 2:1-4; 1 Cor. 14:37; 2 Pet. 1:20-21), so we must go there to find the authority of how and when to partake of communion.

There we read of how Jesus instituted the Lord’s Supper on the night in which He was betrayed (1 Cor. 11:23), which was a Thursday night.  So why do we not partake of communion on Thursdays?  It is because the church of Christ was not yet in existence when He instituted the Supper.

On that night, Jesus said to the apostles, “But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom(Matt. 26:29; cf. Mark 14:25, emp. added).  Luke records, “…for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God…for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes(Luke 22:16, 18, emp. added), and then after instituting the Supper, “…just as My Father has granted Me a kingdom, I grant you that you may eat and drink at my table in My kingdom…” (vs. 29-30, emp. added).

Note that Christ promised them He would not partake of the Supper with them until “that day” when He drinks it with them in His Father’s kingdom, that it would fulfilled in the kingdom of God, and they would eat and drink at His table in His kingdom.  This is significant because Scripture teaches that the church of Christ is God’s kingdom.  Both Jesus and John the Baptizer preached that God’s kingdom was “at hand” (Matt. 3:2; 4:17; Mark 1:15), i.e., that it was coming soon.  Jesus told His disciples that the kingdom would come in their lifetimes (Mark 9:1).  He promised Peter He would build “My church” upon the rock of Peter’s confession, and then promised to give Peter “the keys of the kingdom of heaven” (Matt. 16:15-19).

Do you see how Christ refers interchangeably to the church and kingdom, thereby proving they are the same? All three terms are always talked about in these passages in the future tense, signifying that at the time they were not in existence but would soon come in power.  Keeping this in mind, remember that before His ascension He answered a question about when the kingdom would come by telling the apostles that they would receive power when the Holy Spirit came upon them (Acts 1:6-8), a promise fulfilled ten days later on the day of Pentecost (Acts 2:1-4).  This was also the day three thousand souls were added by the Lord to His church (Acts 2:41, 47).  Starting in Acts 2, the rest of the New Testament would always interchangeably refer to the kingdom of God and Christ’s church as having already come and presently existing (Rom. 14:17; 16:16; 1 Cor. 1:2; Col. 1:13; 1 Thess. 2:12; Heb. 12:28; Rev. 1:4, 6, 9).

Thus, the kingdom of heaven — the Lord’s church — came on the day of Pentecost, a Jewish holy day referred to as the Feast of Weeks in Leviticus 23:15-16.  From this passage, we learn that the day of Pentecost (a Greek term meaning “fiftieth day”) would always be “fifty days to the day after the seventh Sabbath.”  In other words, Pentecost was always observed on the first day of the week.  Thus, God’s kingdom — the church of Christ — came on a Sunday.

Remember how we saw earlier that Christ promised He would not again drink of the fruit of the vine of the Lord’s Supper with His disciples until “that day” when the kingdom of God came (Matt. 26:29; Mark 14:25; Luke 22:16, 18)?    The day the kingdom came was on a Sunday.

This is why Luke records that one of the very first things these newly baptized and converted three thousand souls did on the first day of the church’s existence that Sunday was to “continually devote themselves to the apostles’ teaching and to fellowship, to the breaking of the bread and to prayer” (Acts 2:41-42, emp. added).  “The breaking of the bread” refers to the Lord’s Supper (1 Cor. 10:16-17; cf. 11:23-25).  Thus, the apostles directed the Jerusalem church to observe communion on the day the kingdom came and the church began, which was the first day of the week.  The fact that they were “continually” doing so suggests by definition that it was a fixed habit.

Further evidence that this is so is found in Luke’s account of the church at Troas (Acts 20:7).  As with the Jerusalem church, these Christians gathered together for the purpose to observe the Lord’s Supper (“break bread”) on Sunday, and did so with the apostle Paul’s approval.  Additionally, remember Paul’s directions to both the churches of Galatia and Corinth to take up collections every first day of the week (1 Cor. 16:1-2).  This implies that he knew they had the assembling together every Sunday.  Since he taught the same thing at every congregation (1 Cor. 4:17; cf. 1 Cor. 16:1), we can be confident that all the early churches gathered together to observe communion and give of their means on Sundays under his direction.  And just as the Jews under the Old Law knew that God’s command to observe the Sabbath applied to every Sabbath (Ex. 20:8-11; Num. 15:32-36), we can learn from their example (1 Cor. 10:11) and know that the New Testament teaching concerning communion applies to every Sunday.

Many profess to be followers of Christ and observe communion only a few times a year, or during special occasions like weddings.  Undoubtedly this is done sincerely, but their practices nonetheless are traditions of men (Matt. 15:7-9).  Christians must have authority from Christ on everything we do, and we find that authority only in the New Testament.  In those pages we read of Jesus promising not to partake of communion with His disciples again until the day the kingdom came, a Sunday.  We read in Scripture of how the early Christians observed the Lord’s Supper only on Sundays.  This is how we can and must observe communion each Sunday in the name of Christ and be confident that He is with us when we do so as He promised (Matt. 18:20; 26:29; cf. Heb. 2:11-12).

— Jon

 

 

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The Blessings of Mission Work – Joey Treat

The blessings of mission work are both numerous and extraordinary. In this missionary’s mind, however, two of these numerous blessings standout above all others. The first blessing is that mission work is project-driven. The second blessing is that mission work allows one to see the church in its very beginning stages. These two blessings will be discussed in the words that follow.

This missionary is blessed to work among the native islanders of Micronesia which includes the islands of Palau, Saipan, Yap, and Chuuk.  Rather than having a list of daily office chores like a located preacher in the U.S., the work among these islands moves from project to project.  While there are office tasks to be done, the work shifts to whatever is the most important task at hand after the office work is accomplished.  In this way, mission work among the Micronesian islands is similar to the way the native islanders think.

Islanders are project-driven.  Their ancestors lived in the jungle.  When it was time to eat, they hunted or fished in groups.  When it was time to build, the whole village came together under the leadership of the chief to build a hut.  There were few routine tasks (like being at work at 9:00 AM), but many large group tasks.  The villagers lived and worked together by going from project to project.

The transition into the modern world has proved difficult for many islanders.  They long to be project-driven in a world where daily tasks are common.  Stories abound in the islands of how local people have lost their jobs because they couldn’t show up to work on time or took too many days off for a custom.

A custom in Palau may be a wedding, a funeral, or a first-childbirth ceremony.  For any of these events, the islanders may expect to be exempted from work for several days so they can fulfill their obligations in the custom.  For weddings and funerals, enormous amounts of food must be provided which takes the hosting family several days to prepare.  For a first-childbirth ceremony, the large, extended family assembles and watches the woman who has had her first child go through an elaborate ceremony.  The planning and preparations for this particular event are extensive.  When a foreign employer does not understand the need for so much time off, a significant cultural conflict develops.  The islanders long to be project-driven as opposed to punching a time card from 9 to 5.

In mission work, there are recurring weekly tasks. Developing lessons, visiting, and writing newsletter articles for monthly reports are among those tasks.  In addition to those weekly tasks, there are the less frequent tasks that involve building projects and outreach efforts. One of the largest tasks for a missionary is that of travelling to the U.S. to report to supporting congregations.

While the tasks just described may not sound like blessings to the reader, as the title would suggest, it is the variety involved with these project-driven tasks that is terrific.  Some days, the missionary is filming a TV show or recording a radio program. Some days, he is mixing concrete by hand or hiking through the jungle to a remote village.  Some days, an entire day is spent developing a series of lessons for a Bible class. Some days, the day is wasted as the missionary tries to renew his legal status with government workers who are not at their desks because of a custom in their families!  Mission work is project-driven, which creates an exciting expectation of what the day may bring.

The second blessing in mission work is the opportunity to see the church in its infant stages.  It is rare to see Christians fighting with one another in Palau. Instead, they are fighting against the Devil.  They are trying to develop a beginning faith, and all of their spiritual efforts are focused on this goal.

In the U.S., arguments might exist concerning the use of one-cup vs. many cups in the Lord’s Supper. On the other end of the spectrum, arguments might exist over applying the Scriptures too loosely. In the islands, however, the brethren rarely consider such things.  In contrast to the challenges brethren face in the U.S., a challenge among the islanders might involve being a good steward of the Lord’s materials while trusting that God’s way is the right way.

The island of Chuuk, in Micronesia, is severely underdeveloped.  A simple example of this truth is seen in the fact that brethren have difficulty finding grape juice on the island.  Whenever the juice can be found, the brethren stock up on it because they know it will not last.  To provide juice for the Lord’s Supper, the brethren usually boil raisins and squeeze them for the juice. To say the least, this process is time consuming and difficult. It is certainly a great deal more difficult than simply opening a bottle of Welch’s Grape Juice!  Sometimes, individual communion cups are brought in to the island to help the brethren in their effort to provide the Lord’s Supper.  This effort does make it easier, but the cost of bringing in the cups makes it prohibitive for this practice to be carried out regularly.  Needless to say, all care is taken to make these communion servings last as long as possible.

A denominational teaching in Chuuk is that of transubstantiation. This doctrine teaches that the Lord’s Supper literally becomes the flesh and blood of Jesus.  Although the brethren in Chuuk are aware that this popular teaching is false, the effects of this teaching still slip into the church.  Since transubstantiation teaches that the bread literally becomes Christ’s flesh, it also teaches that nothing should be left in the communion plate after communion is completed.  Denominations holding to this false doctrine teach their people to eat any remaining bread because the “body of the Lord” cannot be thrown away carelessly.

On a recent trip to Chuuk, the effects of this false teaching upon the church was observed. After the Lord’s Supper was given, a brother noticed that too many individual communion cups were placed in the serving tray. This fact resulted in a few cups of juice remaining in the tray.  These cups were still sealed, and, considering the value of them on that island, one would think they would have been put back into the box to use the following Lord’s Day. Instead, the brother who was presiding at the Lord’s Table took it upon himself to open every remaining packet, eat all of the remaining bread, and drink all of the remaining juice.  Given the fact that food is not plentiful in Chuuk and grape juice quite rare, it may be that the temptation to have the rare treat of grape juice influenced this brother. The goal, then, is to teach the good brethren of Chuuk to be good stewards of the Lord’s materials.  “Moreover it is required in stewards that one be found faithful,” (1 Cor. 4:2).  Good stewardship applies primarily to the gospel message, but also to all that the Lord has entrusted to the Christian.

Unique aspects of the culture also remind one that the church in the islands is young.  Among the islanders, there is a belief that the ancestors are watching over the people and can cause disruption in their lives if they are not living correctly.  On one occasion, a young girl became ill.  The family assumed it was the result of an ancestor not approving of certain actions between the family members.  Consequently, all of the family was called together, and everyone admitted their wrongs.  This effort was done by the family in the hope that the ancestor was appeased.  When the girl did not get better, it provided evidence that this ancestral belief was false.  Had they followed God’s word and realized the dead cannot affect the living, they might have saved the girl considerable pain.  Concerning the dead returning to the earth, Abraham explained to the rich man in Luke 16:26, And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.”

Indeed, the islanders have a rudimentary faith. Their efforts are spent on dealing with issues of personal spiritual growth rather than hot topics.  To see the church in this stage is a blessing. It must in some sense resemble what the apostles and Jesus saw in the 1st century.

In conclusion, these blessings make mission work one of the most rewarding ways to serve our God and Father.  It is this missionary’s desire that all Christians be enabled to experience these blessings, as they, too, are gifts from the Lord.

jtntreat@yahoo.com

Editor’s Page, March/April 2013 Issue – David R. Pharr, Editor

Carl O. Cooper, a member of the Warner’s Chapel congregation in Clemmons, NC, is the author of The Communion Leaders Handbook.  It contains almost 200 pages of biblical teaching and recommendations, including examples of remarks which are appropriate for the man who leads at the Lord’s Supper.  Proper understanding of the meaning of the Communion is essential for the spiritual health of every congregation.  This places responsibility on the one who leads this part of worship that the right impression should be conveyed to the assembly.

Humans have a tendency to take for granted those things that are regularly a part of our worship assemblies.  We may assume the basic truths about the communion are understood by everyone.  In fact, however, there are some basic points which may not always be considered.

Four texts give the account of how Jesus set the pattern for the Supper (Matt. 26:26ff; Mark 14:22ff; Luke 22:19ff; 1 Cor. 11:23ff).

Christians are given a positive command:  “This do in remembrance of me.”  The when and how this is to be obeyed is in apostolic example (Acts 20:7) and teaching (1 Cor. 11:20ff).

The Supper is called “Communion” because by partaking we identify ourselves with the blood and body of Christ and with one another (1 Cor. 10:16f).  The proper order for the communion is prayer of thanksgiving for the bread with the bread then distributed to the congregation.  After the bread is eaten, a separate prayer of thanks is to be given for the fruit of the vine.  It is not the scriptural order to ahve one prayer at the beginning and then serve the items together.

Though it is good for the congregation to pray about many things, the prayer with the bread and the cup has the essential purpose to give thanks.  It is a mistake to pray about various other things while neglecting to give thanks for the bread and to give thanks for the cup.

To “bless” the bread (or the cup) simply means to give thanks for it.  An error sometimes heard is for one to pray that God would “bless this bread.”  That is a different use of the term “bless.”  The prayer is not to ask God to do anything for the bread or cup.  (Sometimes in prayers before common meals one may pray, “Bless this food to our bodies…”  That is not the usage in connection with the Lord’s Supper.)  One of the great errors of Catholicism is that when the priest blesses the bread it changes into the body of Christ.  We should be cautious that the wording of our prayers does not suggest any such thing.  The purpose of the prayers with the bread and the fruit of the vine is to thank God for each element of the Supper.

The Bible never refers to the contents of the cup as “wine.”  Instead it is simply “the fruit of the vine.”

The communion is not a “sacrament,” and should not be so designated.  The term “sacrament” comes from the sacerdotal system of Catholicism, which regards such things as the means by which the priest conveys spiritual blessings.

The bread Jesus used was unleavened bread, which means it contained no yeast.

“The cup” refers to the contents, not to the container.  Whether there is one or a multiplicity of containers, it is still one cup.  Some folks once implied to me that they were a more scriptural congregation because, they said, “We are a church of Christ that believes in ‘one cup.'”  I replied, “That’s all we have – one cup, but several containers.”

Partaking of the Lord’s Supper is not for the purpose of having sins forgiven.  Sins are forgiven at baptism and when Christians confess their sins (Acts 2:38; 1 John 1:9).  The blood of Christ provides for forgiveness, but the Lord’s Supper is only a memorial of Christ’s body and blood, not the means of contacting it for pardon.

The communion is in remembrance of Christ’s death, not his resurrection.  The time for partaking of it is the “first day of the week,” which is when Christ arose, but it is not correct in the remarks at the table to say, “This is in memory of Christ’s death and resurrection.”

The Lord’s Supper is intended for the worship assembly of the church on the Lord’s Day.  It is not for Saturday nights, or so-called holy days, or weddings.  The pattern for the church found in the New Testament is for the church to “come together in one place” (1 Cor. 11:20) on the “first day of the week” (Acts 20:7).

The Supper is to be an ongoing observance.  “For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come” (1 Cor. 11:26).  Faithfully partaking is a demonstration of our faith in Christ’s death.  Neglecting the Supper reflects doubt as to the genuineness of one’s faith.

The Communion is for Christians.  If one is not a disciple of Christ it can hardly be eaten in fellowship with the Lord.  On the other hand, the church is not instructed to practice “closed communion.”  This refers to a practice in some denominations in which they specify which persons are allowed to partake.

The contribution is not a part of the Lord’s Supper.  While it may seem a good order to take the collection immediately after the communion, it is not an additional part of the communion ritual.  It is not to be assumed that by having a prayer before the contribution and immediately after having had two prayers in the Supper that the collection is the third part of Communion.

It is right for the church to pray at any time.  However, it is not required that there be a prayer before taking the collection.