No. 799
Some Thoughts for the Memorial
“And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament [covenant] in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show [proclaim] the Lord’s death till he come.” (1 Cor. 11:24-26)
The date for celebrating the Memorial to our Lord in 2024 is Friday, March 22, 2024 after 6:00 p.m. The calculation is based on the new moon (in Jerusalem) nearest the spring equinox (March 20, 5:06 a.m.) which is March 10, 2024, 11:00 a.m. Thus Nisan 1 commences on March 9 at 6:00 p.m. Counting forward from Nisan 1, Nisan 14 commences on March 22 at 6:00 p.m.
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The supper which our Lord instituted “in remembrance” of His great sacrifice for our sins and “for the sins of the whole world,” (1 John 2:2) is striking in its appropriateness and its simplicity. Throughout history great men have sought to perpetuate their memories by very different means, by reminding their followers of their great deeds and qualities rather than by a reminder and commemoration of their death, especially if, as in our Lord’s case, it was a shameful death as a criminal. Jesus did not, as others might have, leave instructions to His followers to strike medals commemorating His mighty works such as the awakening of Lazarus, or the stilling of the tempest on the sea, or the triumphal entry into Jerusalem while the multitude strewed the way with palm branches crying “Hosanna!” (John 12:13)
No, our Lord chose to be remembered by His mightiest work – His sin-offering on our behalf – the work which His real followers, and they alone, would appreciate more than any other of His works. His followers, as well as the world in general, would have appreciated something commemorative of His wonderful words or works, but the value of His death as our ransom-sacrifice, the basis of our reconciliation and atonement, has never yet been fully appreciated by any but the Elect. It was for those that the Memorial, the remembrancer, was arranged and instituted. And although a Judas was present, he was given a “sop” and went out from the others before the supper was ended. This no doubt represents that in the close of the Gospel Age, before the Little Flock will have finished their part of having fellowship with their Lord in His suffering, the “sop” of truth will have become so strong as to drive forth from the company and communion of the faithful all who do not rightly appreciate and value the ransom accomplished by the Lamb of God for the taking away of the sins of the world. (John 1:29)
THE PROPER DATE
The Paschal Supper, the first feature of the Law given to Israel as a typical people, commemorated their deliverance from Egyptian bondage and the sparing of their first-born. The date of that memorial was of course calculated by the Jewish method of reckoning time; viz., lunar time. (Exod. 12:2-14) Instead of dividing the months as we do, they allowed the new moon to mark the beginning of a new month; and the difference between the sun time (solar time) and moon time (lunar time) was equalized every year by always beginning the new year with the appearing of the new moon about the spring equinox. The Jews still maintain this method of reckoning in celebrating their religious festivals. And since our Lord, the Apostles, and the early Church followed this same rule for determining the date for the annual celebration of our Lord’s Last Supper, we also follow it.
The Hebrews began counting with the first of Nisan, and on the tenth day the Paschal lamb was selected from the flock. On the fourteenth day (the full of the moon) the lamb was to be killed and eaten. As the sun symbolizes Christ’s Kingdom, so the moon symbolizes Israel as a nation. (Rev. 12:1) The twelve (sometimes thirteen) lunations symbolize the tribes of Israel. The symbolic moon was at its full at the time of Christ’s crucifixion. There it immediately began to wane and waned for as long as it had previously increased. Christ’s death was thus the turning point between the two equal parts of Israel’s history. (See Studies in the Scriptures, Volume II, Chapter VII, p. 218)
Note that those Jews who were unclean, and hence could not keep the Passover properly in its proper season, were permitted to do so on the fourteenth of the second month (at the full of the next moon – Num. 9:8-13). The lesson taught seems to be that all prevented (by ignorance) from accepting Messiah as their Redeemer when He is offered to them will have an opportunity of doing so when the “times of restitution of all things” (Acts 3:21) comes and their nation (moon) shall again be “full” of blessings in the latter harvest.
Their Passover Feast began on the fifteenth day and lasted seven days, the first and the seventh days being observed as especially holy, as Sabbath days. (Exod. 12:16) On the sixteenth day the omer of the first-fruits of the barley harvest was offered to the Lord, typifying the resurrection of Christ our Lord, “the firstfruits of them that slept.” (1 Cor. 15:20) Fifty days after (Pentecost Day), they offered before the Lord two wave loaves, typifying the presenting of the Church before God and their acceptance through the merit of the great High Priest, indicated by the anointing of the Holy Spirit at Pentecost. (Lev. 23:17)
All these things done by the Jews every year were types of greater and grander occurrences. The choosing of the lamb on the tenth day typified that Israel must accept Jesus then, five days before that Passover Feast – and four days before His crucifixion – in order to be blessed and recognized as first-born in the antitypical Passover. And it evidently was on that very date that our Lord offered Himself finally to that nation – when, as their King, He rode into the city on the colt. (Compare John 12:1, 14-15 and Zech. 9:9) However, they did not receive the Lamb of God, were rejected at once, and ceased from being the typical first-born.
The fourteenth day was the day in which the Paschal lamb was to be killed and eaten, and the Hebrew counting of time (doubtless divinely arranged for this very purpose) permitted the eating of the “Last Supper” upon the same day that the Lord was crucified. (1 Cor. 11:23) The Passover supper of lamb and herbs and unleavened bread (fulfilling the Law, which was not ended until the cross) was eaten shortly after 6 p.m. The institution of the Memorial Supper of bread and wine then followed, representative of the body and blood of the antitypical lamb. This thereafter, as often as the occasion returned (yearly), was to be observed by His followers instead of the eating of the literal lamb, as the commemoration of the antitypical lamb and the greater passing over of the antitypical first-born.
The method of calculating the date for Good Friday and Easter Sunday in vogue in Christendom differs from the foregoing in this: the first Sunday following the first full moon after the spring equinox is celebrated as Easter Sunday, and the preceding Friday is recognized as Good Friday. This method of counting was instituted by the Council of Nicea in A.D. 325, instead of the Jewish method which we recognize, although the name “Passover” (rather than Easter Sunday) continued to be used for a long time afterward. The name “Easter” was substituted for “Passover” after Papacy had become established in political influence and ignorant pagans began to flock to the system which enjoyed the favor of the government. The pagans had been in the habit of celebrating, at about the same time as the Passover, the festival of their goddess whose name is thought to be derived from the ancient word for spring, eastre. The adoption of the name “Easter” was one of the many methods used by an ambitious clergy for gaining numbers and influence. Sometimes the two methods of counting, Jewish and Roman Catholic, indicate the same days, but not often, and occasionally their results are nearly a month apart.
We do not celebrate the feast-week but the day previous, the 14th of Nisan, beginning on the evening of the 13th. This was the proper date for killing and eating the Paschal lamb and consequently is the anniversary of the death of our Lord Jesus, the true Lamb of God, because of whose sacrifice the Church of the firstborn is “passed over” from death unto life (by faith while still in the flesh, but actually in “the first resurrection”). The antitype of the Passover Feast week is found in the rejoicing of heart of all the firstborn of true Israel, the seven days signifying the perfection or completeness of the joy and the salvation.
While we have given the details as to the calculation of the date, we attach no importance or bondage to the exact anniversary day. We recognize no such bondage upon those made free by Christ. We wish to observe the Memorial Supper properly, upon its proper anniversary, as intended by our Lord when He said, “This do [every time you celebrate this yearly memorial] in remembrance [lit., for commemoration] of me.” However, we esteem it more as a privilege than as a duty. If we should err in calculating the date, through ignorance or misunderstanding, we believe the Lord would accept our good intentions, and forgive the error and grant His blessing. Indeed, we believe that the Lord owns and accepts the good intentions of many of His children who, because of erroneous teachings and human traditions, select various other times and seasons for celebrating this memorial of His death, instead of its anniversary which He designated. Similarly, we would sympathize with the patriotic intentions of any who would celebrate the independence of the United States three, four, or fifty times a year, forgetful of the date, or ignorant of the fact that the Fourth of July is the anniversary of the event, and was appointed as the appropriate date for celebrating it.
Like other truths long buried under the rubbish of the Dark Ages, God is now making this clear to His people. All who are truly His are anxious for the truth on this, as upon all other subjects revealed in God’s Word.
“YE DO SHOW THE LORD’S DEATH”
There is no necessity for discussing with honest minds what is and what is not meant by the expression “the Lord’s death.” Some who are anxious to get away from the doctrine of the Ransom, and the logical deductions associated with it, claim that our Lord Jesus had two deaths – regardless of all Scripture to the contrary – one when He came into the world, and the other at Calvary. They claim that the death of the “man Christ Jesus” as a ransom for all at Calvary (1 Tim. 2:5-6) was of small importance as compared with the other. They seem willingly ignorant of the fact that the Scriptures declare, “For in that he died, he died unto sin once.” (Rom. 6:10) This one death, the only one ever referred to by our Lord or His Apostles, was the death at Calvary. This one and only death of our Redeemer is what is symbolized by this Memorial (this remembrancer). His body, His flesh, was broken for us, and all who would have life everlasting must partake of its merits and life. On this important question, “Let no man deceive you by any means.” (2 Thess. 2:3)
But as water baptism is not the important baptism, but only the symbol representing the real baptism, so partaking of the emblematic bread and wine is only the symbol of the more important feast – our appropriation of the merit of Christ, which secures to us eternal life through His broken body and shed blood. By faith we accept His finished sacrifice, and by similar faith, as instructed by Him, we appropriate to ourselves all the merits, perfections, and rights which the man Christ Jesus possessed and laid down in death for us. We feed our hearts upon the bread of everlasting life – the bread God sent to us from heaven. (John 6:33)
This is the true bread – the flesh which He gave for the life of the world, that all the dead and dying race may have life. If men will eat of this bread they will never die. This is what the literal bread primarily symbolizes and signifies to all who partake of it rightly and intelligently. It is a Memorial of the ransom of Adam and His family from the bondage of sin and death.
THE BREAD AND THE CUP
Note that the bread was unleavened. Leaven is corruption, an element of decay, hence a type of sin and the decay and death which sin works in mankind. So then, this symbol declares that our Lord Jesus was free from sin, a lamb without spot or blemish – “holy, harmless, undefiled.” (Heb. 7:26) Had He been of Adamic stock, had He received His life in the usual way from any earthly father, He too would have been leavened with Adamic sin, as are all other men; but His life came unblemished from a higher, heavenly nature, changed to earthly conditions; hence He is called the bread from heaven. (John 6:41) Let us then appreciate the pure, unleavened, undefiled bread which God has provided, and so let us eat of Him – by eating and digesting the truth, and especially His truth – appropriating His righteousness to ourselves by faith. Let us recognize Him as “the way, the truth, and the life.” (John 14:6)
The Apostle, by divine revelation, shows us a further meaning in this remembrancer. Not only did the loaf represent our Lord Jesus individually, but by consecration the Church has become associated with Him as part of the one broken loaf – food for the world. (1 Cor. 10:16) It has been the privilege of the Church as justified believers to share in the sufferings and death of Christ, the condition upon which they could become joint-heirs with Him of future glories, and associates in the great work of blessing and giving life to all the families of the earth.
This same thought is expressed by the Apostle repeatedly and in various figures of speech, but none of them more forceful than this, that the Church, as a whole, is the “one loaf” being broken. It is a striking illustration of the union and fellowship of the Church with its Head. We quote: “The loaf which we break, is it not a participation of the body of the anointed one? Because there is one loaf, we, the many [persons] are one body; for we all partake of the one loaf.” (1 Cor. 10:16-17, Diaglott)
The “fruit of the vine” represents the sacrificed life given by our Lord: “And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood [symbol of life given up in death] of the new testament [covenant], which is shed for many for the remission of sins.” (Matt. 26:27-28) It was by the giving up of His life as a ransom for the life of the Adamic race, which had been forfeited through sin, that a right to life may come to men through faith and obedience under the New Covenant. (Rom. 5:18-19) The shed blood was the “ransom for all,” which was paid for all by our Redeemer Himself. His act of handing the cup to the disciples, and asking them to drink of it, was an invitation to them to become partakers of His sufferings, or as Paul expresses it, to “fill up that which is behind of the afflictions of Christ.” (Col. 1:24)
It was the offer to the Church that if they, after being justified by faith, voluntarily partook of the sufferings of Christ by espousing His cause, it would be reckoned to them as though they had part in His sacrifice. “The cup of blessing, for which we bless God, – is it not a participation of the blood [shed blood – death] of the Anointed one?” (1 Cor. 10:16, Diaglott) Would that we all might realize the value of the “cup,” and could bless God for the opportunity of the Church to share with Christ His “cup” of sufferings and shame that they might be assured that they will be glorified together with Him. (Rom. 8:17)
Our Lord also attached this significance to the “cup,” indicating that it signified the participation of the Church in His dishonor, their share in His sacrifice – the death of their humanity. For instance, when asked by two of His disciples for a promise of future glory in His throne, He answered them: “Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?” On their hearty avowal He answered, “Ye shall drink indeed of my cup.” (Matt. 20:22-23)
“TILL HE COME”
What is the full significance of this expression? Since our Lord, who instituted the Memorial Supper, placed no limit upon its observance, this expression by the Apostle is not to be understood as limiting the length of time in which it will be appropriate to commemorate the death of our Lord Jesus, our ransom sacrifice, and our consecration with Him. Rather, He is showing that it was not to be considered a limited arrangement, for a few years, but was to be continually observed until the Lord’s second coming. When speaking of the second coming of our Lord, the Apostle includes in his expression the gathering and exaltation with Christ of His Church or Kingdom to rule and bless the world. The Christ, Head and body, is coming to rule the world in power and great glory. Even though the Kingdom may be considered as begun from the time the King began the exercise of His great power (Rev. 11:17) in 1878, it is the coming of Christ as including the full exaltation of His Church or Kingdom that the Apostle evidently meant.
The same thought of the Kingdom glory being the end of the symbol may be gathered from our Lord’s own words on the occasion of the institution of the memorial – “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s Kingdom.” (Matt. 26:29)
Surely if it were ever proper and expedient for those who believe that our Lord’s death was the ransom-price for sinners to confess it – to show it forth as the basis of all their hopes – it is now, when this foundation doctrine of God’s Word is being slandered and misrepresented. Let all who hold fast the confidence of faith in His precious blood (His sacrificed life) as the propitiation (satisfaction) for our sins, and for the sins of the whole world, be more zealous and fervent than ever before in confessing this great truth.
WHO MAY PARTAKE?
We must all decide for ourselves whether we have or have not the right to partake of this bread and this cup. If anyone professes to be a disciple, his fellow disciples may not attempt to judge his heart – God alone can positively read the heart. And though the Master knew beforehand who would betray Him, nevertheless one who had “a devil” was with the twelve. (John 6:70-71)
Because the Memorial Supper symbolizes the death of Christ, let all beware of partaking of it ignorantly, unworthily, improperly – “not discerning the Lord’s body” as our ransom. To do so would be as though we were one of those who murdered the Lord: “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgment] to himself, not discerning the Lord’s body.” (1 Cor. 11:27-29) Let all who partake of the emblems realize that they represent the ransom price for our life and privileges.
The primary participants in the Lord’s Supper were to be the Saints, the Little Flock, but we believe the command would apply also to those faithful ones here in the end of the age, before the Kingdom is fully set up. We refer to these as “Youthful Worthies.” We believe this class, who consecrate after the closing of the high calling, is similar to the Ancient Worthies, those faithful ones who preceded the Gospel Age (see Reprint 5761). While they are not a part of the spirit-begotten Church of the Firstborn, the merit of our Lamb has been tentatively imputed to them such that the New Covenant cannot begin to operate toward the world until that embargo against Christ’s merit has been removed. We believe they will be rewarded in the earthly phase of the Kingdom in honor and in service with the Ancient Worthies of Hebrews Chapter 11.
Youthful Worthies are thankful and appreciative of what the Savior has done for them. They do not “suffer with Christ,” nor will they “reign with Christ,” therefore they partake of the bread and cup as symbolizing their tentative justification and our Lord’s death as the Lamb of God. Their trial is for faith and obedience and not for life as was the Saints’ trial, although they make the same kind of consecration as did the spirit-begotten: “Ye shall have one manner of law, as well for the stranger [the unbegotten], as for one of your own country [the spirit-begotten]: for I am the Lord your God.” (Lev. 24:22)
HOW TO PARTAKE
If there are others of God’s consecrated people with whom you can have communion and fellowship, invite them to join you in the Memorial, but not if you know them to be deniers of the Ransom, lest you assist in bringing additional condemnation upon them. Meet with few or many, as circumstances will permit, but better far with a few who can enter with you into the spirit of the Memorial, than with a throng devoid of that spirit of fellowship and union in Christ.
Provide for the occasion, if possible, unleavened bread (or crackers), such as the Lord used, and such as Jews now use; because the pure, sweet, unleavened bread best symbolizes the sinless flesh of the Lamb of God, who knew no sin (of which leaven is a symbol), being holy, harmless, undefiled and separate from the race of sinners. Provide some drink from “the fruit of the vine” as the Lord directed. Undoubtedly, He and the disciples used light wines, and we regard wine as unquestionably the more appropriate symbol; but since our Lord did not stipulate wine, but merely the “fruit of the vine,” we can conceive of no objection that can be urged against unfermented grape juice. And surely this would be “the fruit of the vine” as much as wine is.
The Memorial service should be very simple – it is chiefly a season of communion. Have a table in the midst of the assembly for the bread and wine. After the singing of a hymn one of the brethren should, in a few chosen words, express the object of the service and read a few verses from the Scriptures on the subject. Another might then give thanks for the bread of life, the broken body of our Lord, after which the unleavened bread should be passed to all the communicants. An opportunity for remarks on the bread of life might here be given. Then a prayer of thanks should be offered for the cup and for the precious blood symbolized in it, and the cup passed. Here an opportunity might be given for remarks on the precious blood. But avoid discussions at this meeting; however appropriate it may be to contend earnestly for the faith on other occasions, this is not such an occasion. This is a meeting for fellowship and communion with the Lord, our Redeemer and present King. If any seem contentious, let him have his say, and let the others refrain from discussion, that the holy moments of special communion, which the Master appointed for our blessing, be not marred.
Of the first Supper it is written that after singing a hymn they simply “went out” and we should do the same. (Matt. 26:30) Let each go to his home with his heart full. We suggest the omission on this occasion of the usual, general and proper after-meeting greetings, and all commonplace remarks and thoughts, that we may thus prolong our communion and fellowship with the Master. Keep within sight of Him throughout the next day. Hear the clamor of the people against the guileless one; see them incited by the clergy of Jerusalem; see Him before Herod and his soldiers; see Him arrayed in robes of mock-royalty and crowned with thorns, then buffeted and spat upon.
See Him crucified as a criminal, and taunted with the very gracious deeds which He had performed – “He saved others; himself he cannot save.” (Matt: 27:42) Remember that He could have saved Himself as He said: “Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matt: 26:53) Remember that He could have destroyed His enemies and villifiers, instead of dying for them. But our hope of a resurrection and everlasting life depended upon His willing offering of Himself as our ransom-price. Considering His love for us and for all it will surely strengthen us as His followers.
It is our prayer that this year’s remembrancer may be profitable to all who partake in sincerity and Truth. We suggest reading the Passover chapter in Volume VI; and we pray a rich blessing upon all who partake. We are living in wonderful times, and we know not what a day may bring; but we have the strong assurance that we can firmly trust Him who left us an example that we should follow in His steps. (1 Pet. 2:21)
(Based on Pastor Russell Reprint No. 2270 with pertinent additions.)
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