Coming together
Commentary
There is a church which actually sets a table for the Lord's supper. The center aisle is wide enough to accommodate the table that runs from the chancel to the rear of the nave. People who receive communion have a sense of reenacting the original supper by coming together around a table. Although not quite as dramatic, traditional liturgical churches have had the practice of communicants coming together at the altar. The symbolic act is very appropriate, not only as a reminder of the historical event when the disciples came together with Jesus, but even more as a way to experience the meaning of the sacrament.
First, the sacrament is Christ coming to the faithful in a distinctive way. Then because of the sacramental gift, they come together. Although they may come together for many purposes and even come together because of Christ, they come together at communion literally to be fed, nourished for all the rest of the life they share.
When today's lesson from Luke presents a more expanded version of the words of institution than appears in Matthew and Luke, it provides an additional basis for drawing communicants together. Luke was indebted to 1 Corinthians 11:23-26, which is our oldest record. Here he found the theme of remembrance. The Apostle Paul developed that thought more fully, which would have been less appropriate in Luke's sequence of narrative where the crucifixion still lay ahead. Paul concluded, "For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes." As the sacrament brings together the memory of Christ's death and the hope of his ultimate triumph, it celebrates an intense concentration of revelation for drawing Christians together.
In the words of institution, the reference to "the new covenant in my blood," makes the lesson from Jeremiah very appropriate. In addition, the covenant brought people together with each other, as well as with God, in a covenant meal. Jeremiah stressed an expanded coming together in a new unity and a new intensity with God penetrating peoples' hearts.
Likewise, the lesson from Hebrews finds in the more intimate relation to God through Christ, a basis for Christians coming together. Like any preacher, the writer urges faithful church attendance, but for a good reason --to encourage one another. The sacrament nourishes Christian life, as a life together, a life in community.
OUTLINE I
God's commitment
Jeremiah 31:31-34
A. v. 31. The people of God have a future because God is active on their behalf. When the prophet spoke, the people had been divided, one part having lost its identity, the other threatened, but God promised one covenant for both. New covenant, a concept found in the Hebrew Bible only, in Jeremiah, means God's commitment to a united people at peace among themselves and at peace with God.
B. v. 32. The people of God had been like an unfaithful marriage partner. God had been the faithful partner, longing for a restoration to renew the wonder days of early marriage. Still committed to the one and only love who had been rescued from slavery, God was not overtaken with anger at their ingratitude, as the wayward people might assume.
C. v. 33. Reunion cannot occur without transformation. Yet the change does not mean an elimination of law and order. Distinguishing right and wrong in relations among people and in relation to God remains essential. Rather, the change makes faith and ethics a matter of conviction and motivation, a commitment to God responsive to God's commitment to the people.
D. v. 34. Although people may continue to exchange insights about their faith, mutually teaching and learning, basically they all enjoy the personal committed relationship with God. That relationship depends on God's overcoming the past brokenness and the continuing forgiveness that provides a foundation for the community of faith.
OUTLINE II
Accessible God
Hebrews 10:15-25
A. vv. 15-18. God's commitment made long ago as recorded in Jeremiah 31:33-34, still supports Christians as the Holy Spirit assures them of their forgiveness. Because of the sin-offering made by Christ, the former sin-offerings (Leviticus 4 and 5) are no longer needed.
B. vv. 19-22. As a result of Christ's blood, shed in his sacrificial death, everyone in the church has access to the presence of God. According to chapters 8-10, the heavenly transcendence of God contrasts with Old Testament worship at a place with a sanctuary or Holy of Holies, which represented the presence of God in a very limiting manner. Here only the high priest could enter and only once each year on the Day of Atonement (Leviticus 16). As a curtain shielded this sanctuary from entry by any others, so sinful life in the flesh barred people from approaching God, until Christ breached the barrier by a sinless life in the flesh. Now Christ is the priest over the house of God, that is, the church. As the high priest had sprinkled the Holy of Holies with blood, the people of the church received the blood of Christ and the washing of baptism to nurture their confidence before God. Although the reasoning is tedious, Christ's accomplishments are dramatic.
C. vv. 23-25. In response, the people of the church need to be faithful in their baptismal confession, in mutual encouragement of loving deeds, and in gathering for worship.
OUTLINE III
Eucharistic time
Luke 22:7-20
A. vv. 7-13. Passover time was the time for the Lord's supper and the crucifixion. Although the gospel writers differ on the details, they agree on a connection between the sacrifice of the Passover lamb and the death of Jesus, between the Exodus (Exodus 12:1-13) and Christ, the latter being ultimate in the great events of salvation and revelation.
B. vv. 14-18. At this last supper, time stretches from the present settling down at the table, common human experience, but uncommon point in human history, unique even in God's work, to the eternity of the coming of God's kingdom. Jesus' thoughts are full of anticipation, expectations of intense contrast, from suffering to fulfillment in the kingdom --again the span of human life and God's grace.
Although scholars have debated about the state of the text in Luke and about the course of events, it is best to take the first cup as representing one of the earlier parts of the Passover liturgy. It is as though all of the Old Testament blessings of God are being affirmed when Jesus gives thanks (eucharistesas).
C. vv. 19-20. As the account of the last supper moves into the institution of the Lord's supper, time as memory and time as hope both flow out from Jesus' words, "Do this" mandates a continuing practice "in remembrance" and promises a "new covenant." Jesus affirms his continuing presence as he offers the loaf and the cup while again giving thanks (eucharistesas).
First, the sacrament is Christ coming to the faithful in a distinctive way. Then because of the sacramental gift, they come together. Although they may come together for many purposes and even come together because of Christ, they come together at communion literally to be fed, nourished for all the rest of the life they share.
When today's lesson from Luke presents a more expanded version of the words of institution than appears in Matthew and Luke, it provides an additional basis for drawing communicants together. Luke was indebted to 1 Corinthians 11:23-26, which is our oldest record. Here he found the theme of remembrance. The Apostle Paul developed that thought more fully, which would have been less appropriate in Luke's sequence of narrative where the crucifixion still lay ahead. Paul concluded, "For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes." As the sacrament brings together the memory of Christ's death and the hope of his ultimate triumph, it celebrates an intense concentration of revelation for drawing Christians together.
In the words of institution, the reference to "the new covenant in my blood," makes the lesson from Jeremiah very appropriate. In addition, the covenant brought people together with each other, as well as with God, in a covenant meal. Jeremiah stressed an expanded coming together in a new unity and a new intensity with God penetrating peoples' hearts.
Likewise, the lesson from Hebrews finds in the more intimate relation to God through Christ, a basis for Christians coming together. Like any preacher, the writer urges faithful church attendance, but for a good reason --to encourage one another. The sacrament nourishes Christian life, as a life together, a life in community.
OUTLINE I
God's commitment
Jeremiah 31:31-34
A. v. 31. The people of God have a future because God is active on their behalf. When the prophet spoke, the people had been divided, one part having lost its identity, the other threatened, but God promised one covenant for both. New covenant, a concept found in the Hebrew Bible only, in Jeremiah, means God's commitment to a united people at peace among themselves and at peace with God.
B. v. 32. The people of God had been like an unfaithful marriage partner. God had been the faithful partner, longing for a restoration to renew the wonder days of early marriage. Still committed to the one and only love who had been rescued from slavery, God was not overtaken with anger at their ingratitude, as the wayward people might assume.
C. v. 33. Reunion cannot occur without transformation. Yet the change does not mean an elimination of law and order. Distinguishing right and wrong in relations among people and in relation to God remains essential. Rather, the change makes faith and ethics a matter of conviction and motivation, a commitment to God responsive to God's commitment to the people.
D. v. 34. Although people may continue to exchange insights about their faith, mutually teaching and learning, basically they all enjoy the personal committed relationship with God. That relationship depends on God's overcoming the past brokenness and the continuing forgiveness that provides a foundation for the community of faith.
OUTLINE II
Accessible God
Hebrews 10:15-25
A. vv. 15-18. God's commitment made long ago as recorded in Jeremiah 31:33-34, still supports Christians as the Holy Spirit assures them of their forgiveness. Because of the sin-offering made by Christ, the former sin-offerings (Leviticus 4 and 5) are no longer needed.
B. vv. 19-22. As a result of Christ's blood, shed in his sacrificial death, everyone in the church has access to the presence of God. According to chapters 8-10, the heavenly transcendence of God contrasts with Old Testament worship at a place with a sanctuary or Holy of Holies, which represented the presence of God in a very limiting manner. Here only the high priest could enter and only once each year on the Day of Atonement (Leviticus 16). As a curtain shielded this sanctuary from entry by any others, so sinful life in the flesh barred people from approaching God, until Christ breached the barrier by a sinless life in the flesh. Now Christ is the priest over the house of God, that is, the church. As the high priest had sprinkled the Holy of Holies with blood, the people of the church received the blood of Christ and the washing of baptism to nurture their confidence before God. Although the reasoning is tedious, Christ's accomplishments are dramatic.
C. vv. 23-25. In response, the people of the church need to be faithful in their baptismal confession, in mutual encouragement of loving deeds, and in gathering for worship.
OUTLINE III
Eucharistic time
Luke 22:7-20
A. vv. 7-13. Passover time was the time for the Lord's supper and the crucifixion. Although the gospel writers differ on the details, they agree on a connection between the sacrifice of the Passover lamb and the death of Jesus, between the Exodus (Exodus 12:1-13) and Christ, the latter being ultimate in the great events of salvation and revelation.
B. vv. 14-18. At this last supper, time stretches from the present settling down at the table, common human experience, but uncommon point in human history, unique even in God's work, to the eternity of the coming of God's kingdom. Jesus' thoughts are full of anticipation, expectations of intense contrast, from suffering to fulfillment in the kingdom --again the span of human life and God's grace.
Although scholars have debated about the state of the text in Luke and about the course of events, it is best to take the first cup as representing one of the earlier parts of the Passover liturgy. It is as though all of the Old Testament blessings of God are being affirmed when Jesus gives thanks (eucharistesas).
C. vv. 19-20. As the account of the last supper moves into the institution of the Lord's supper, time as memory and time as hope both flow out from Jesus' words, "Do this" mandates a continuing practice "in remembrance" and promises a "new covenant." Jesus affirms his continuing presence as he offers the loaf and the cup while again giving thanks (eucharistesas).
