The Lord’s Supper (5)

By Bob Myhan

To partake of the Lord’s Supper worthily, one must partake discerningly, trustingly, humbly, penitently, prayerfully and gratefully.

Seventh, One Must Partake Reverentially

The proper worshipful atmosphere, to which those who serve at the Lord’s Table can contribute, is important in encouraging a reverential attitude on the part of those partaking of the Lord’s Supper.

Those who lead the assembly in giving thanks for the elements have an immense responsibility to pray in a way that will lead those present to God’s throne of grace with a deep sense of the holiness and the solemnity of the event. To do this one must enunciate clearly and project audibly, taking care not to be unnecessarily repetitious.

The attire of those who serve the Lord’s Supper can also contribute to a proper, worshipful atmosphere. Not that they must necessarily wear suits and ties, but there is something sadly lacking in the mind-set of those who serve on the Table dressed as though they were going bowling, who would not even think of attending a wedding or funeral in anything but attire that is appropriate for such important occasions.

Ponder the parable of the wedding feast (Matt. 22:1-14); while the “wedding garment” is a metaphor for the righteousness that God bestows on the condition of faith, the parable presumes the concept that attire should be appropriate to the occasion. Although many might check the mail or bring in the morning newspaper while wearing only a nightgown, pajamas or a bathrobe, what Christian would go to the grocery store so attired? Consider the following comments by James M. Tolle.

“In a sense, those who wait at the Lord’s Table are pallbearers, carrying the emblems which represent the body and blood of the crucified Savior to the congregation. Should they not treat the service they render here with even more respect and seriousness than carrying the body of a dead human being, thus to contribute to a more reverential, worshipful environment for such a solemn, significant occasion? Indeed, when the entire congregation is assembled around the Lord’s Table, those present are, in a sense, attending a funeral service, in memory of the crucified Savior. If their attitude is correct and they treat this occasion as being of very special significance, they will certainly show it in their manner of dress and in whatever else is pertinent to the occasion.

“Our demeanor in the place of worship prior to services, as well as during services is revealing concerning our attitudes toward the Lord’s supper and toward a worshipful, reverential environment. The boisterous noise that habitually prevails in some congregations before services is anything but expressive of a desire to create a worshipful environment and to partake of the Lord’s supper in the right manner. How many funeral services have you attended that were preceded by such boisterousness? Every Christian who attends services should be granted the right by his fellow Christians to have an atmosphere of quietude in which he can reverently meditate in preparation for the worship of God in partaking of the Lord’s supper. Are you reverent in your preparation for services and the partaking of the Lord’s supper, thus contributing to an atmosphere that will help others to be reverent in their preparation for services and the partaking of the Lord’s Supper?” (The Lord’s Supper, Tolle publications, p. 69) &

(To be concluded next week)

Figures of Speech Used in the Bible (2)

By Bob Myhan

Another way to define “synecdoche” is “a figure of speech by which a more inclusive term is used for a less inclusive term or vice versa” (T. Norton Sterrett, How to Understand Your Bible, p. 97, quoted by Dub McClish in Rightly Dividing the Word: Vol. II, p. 151).

The synecdoche that has probably given people more trouble than any other is the use of “day,” for a part of a day, such as in the period between the entombment of the Lord’s body and the resurrection.

Jesus said that He would "be killed, and be raised again the third day" (Matt. 16:21; 17:23; 20:19; Mark 9:31; 10:34; Luke 9:22; 18:33; 24:7; 24:46). Peter said, "Him God raised up the third day" (Acts 10:40). Paul said, "He rose again the third day" (1 Cor. 15:4).

In Mark, Jesus said He would "be killed, and after three days rise again" (8:31). In Matthew, however, He said that He would "be killed, and be raised again the third day" (16:21). So the two phrases, "after three days" and "the third day," were interchangeable (see also Matt. 27:63-64).

Jesus also said that He would "be three days and three nights in the heart of the earth" (Matt. 12:40). He did not mean by this "three full twenty-four hour days," for this would result in His having been raised the fourth day, rather than the third day! In order for Him to have been in the grave for "three days and three nights," and to have been raised "after three days" and on "the third day," "three days and three nights" must refer to a period less than 72 hours in length. It included one full day—the Sabbath and parts of two other days—Friday and Sunday. This is a synecdoche.

In 1 Cor. 11:26, "the Lord's death" is one part of the gospel narrative used for the whole. When Paul had earlier written, "For I decided to know nothing among you except Jesus Christ and him crucified" (1 Cor 2:1-2), he surely did not mean that he had "decided to know nothing" about the burial, resurrection and ascension of Christ. In fact, in the penultimate chapter of this very epistle, he writes that he had “delivered” the other facts of the gospel to them.

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve.  Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep.  Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. (15:1-8)

Thus, "Jesus Christ and him crucified" is a synecdoche for the entire gospel event. Even in chapter 15, above, Paul uses the facts of the gospel as a synecdoche for the gospel in its entirety— the facts to be believed, the commands to be obeyed and the promises to be received/enjoyed.

Luke did the same when he reported,

So those who received his word were baptized, and there were added that day about three thousand souls. (Acts 2:41)

Surely, "were baptized" is a synecdoche for obedience to the twofold command, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38).

Why would Luke not tell us that they also repented unless he expected us to infer it?

Hyperbole is defined as “Deliberate exaggeration used for effect; an extravagant statement not intended to be understood in the literal sense” (Webster Encyclopedic Dictionary, quoted in Hightower, p. 167).

We use hyperbole frequently in our daily speech when we say such things, as “I am so hungry I could eat a horse!” No one expects to be taken seriously when he says something like this, because no one could eat a horse, of course. The most obvious hyperbole in the Bible is the following.

“If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched-- where 'Their worm does not die, And the fire is not quenched.' And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched-- where 'Their worm does not die, And the fire is not quenched.' And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire-- where 'Their worm does not die, And the fire is not quenched.’” (Mark 9:43-48)

Jesus did not expect to be taken literally but was stressing the importance of cutting sin out of our lives in order to “enter into life,” which is heaven. Another lesson is that the sanctity of the body is not nearly as important as the purity of the soul. He also uses the valley of Hinnom outside Jerusalem as a metaphor for the final abode of impenitent sinners. &

(To be concluded next week)