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This sermon was given for a worship service that included the sacrament of communion. It compares the words of Jesus, "This is my blood of the new covenant that is shed for many for the remission of sins," to the events connected with the sealing of the Old Covenant as recorded in Exodus 24.
Written Excerpts:
1 Cor. 10:16 (NKJV) The cup of
blessing which we bless, is it not the communion of the blood of Christ? The
bread which we break, is it not the communion of the body of Christ?
Introduction:
What is your favorite cup? I suppose this question applies only to the
coffee or tea drinkers in the congregation. I also imagine that for some of us
it doesn’t really matter what cup we drink from. However, there may be some people here today who have a favorite cup that
you like to use. If you have the option, you want to savor your coffee or tea
from your favorite cup.
I have a cup that I really like, but I wouldn’t say it is my favorite.
I guess I haven’t gotten that “attached” to any of my cups that I use. The one
that I think I might like the most is a mug with the Penn State logo Nittany
Lion on it. But then, there is another mug that I like a lot because of what it
represents. It has the name of the seminary I graduated from. After several
years of studies and lots of money, I received my diploma and a mug! Regardless of the kind of cup you or I might prefer, many of them have
special meaning and significance for us.
When Jesus shared the last supper with His disciples, He shared a
special cup with them, which He said represented something very significant to
Him and to them. He called it the “cup of the new covenant in my blood.” Today, as we prepare to share the sacrament of communion, we want to
talk about the cup of communion that Jesus shared with His disciples at the
last Supper.
I recently was reviewing a communion sermon included in a book by Dr.
Stephen Olford. I had intended to borrow his outline and a few of his points
but felt led to go in a little different direction after reading some
additional sources in my studies.
Dr. Olford wrote that Jesus may have been thinking about a passage in
Exodus 24:8 when He made the comment in Matthew 26:28, “This is my blood of the
new covenant, which is shed for many for the remission of sins.” In the Exodus passage Moses sprinkles blood on the people to seal the
covenant with the Lord on Mount Sinai. After reading that comment, I began to explore the Exodus passage more
thoroughly as well as the comments offered in a commentary by Dr. John Oswalt,
whom I have quoted many times before.
I discovered that there are some interesting parallels between what
Jesus was saying to the disciples and what God was saying to the people of
Israel. Today I want to share some of the interesting comparisons between the
events of Sinai and the “communion cup” of Jesus Christ.
I. Elements of the Covenant
Exodus 24:1-8 (NKJV) Now He said to Moses,
"Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the
elders of Israel, and worship from afar. 2 And Moses alone
shall come near the LORD, but they shall not come near; nor shall the people go
up with him." 3 So Moses came and told the people all the
words of the LORD and all the judgments. And all the people answered with one
voice and said, "All the words which the LORD has said we will do." 4 And
Moses wrote all the words of the LORD. And he rose early in the morning, and
built an altar at the foot of the mountain, and twelve pillars according to the
twelve tribes of Israel. 5 Then he sent young men of the children of
Israel, who offered burnt offerings and sacrificed peace offerings of oxen to
the LORD. 6 And Moses took half the blood and put it in basins,
and half the blood he sprinkled on the altar. 7 Then he took
the Book of the Covenant and read in the hearing of the people. And they said,
"All that the LORD has said we will do, and be obedient." 8 And
Moses took the blood, sprinkled it on the people, and said, "This is the
blood of the covenant which the LORD has made with you according to all these
words."
These verses appear in the overall context
of the giving of the Ten Commandments. (Ex. 19-24)
I want to repeat some comments I shared a
few years ago about the use of covenants in the OT. These points are based on material presented by Dr. John Oswalt in his book, Called to Be Holy.
The people who had been chosen by God had
been surrounded by and immersed in a pagan religion that was utterly wrong on
every important point. (i.e., the nature of God [the gods], the origin and
purpose of the world, the origin and purpose of humanity, etc., etc.) If God was going to succeed in teaching His
chosen people the truth about Himself, He would need to go outside of the
well-known religious forms and use something that the people would still be
familiar with but would be separated from the religious corruption and
misconceptions that existed.
The covenant was ideal for this purpose. It
was primarily legal rather than religious in nature, but it would serve as a
vehicle to teach important truths about this God who had called them to be
exclusively His. The ancient covenants contained several
aspects that closely corresponded with the truths the people needed to
understand about God, such as:
·
The concept of monotheism over polytheism
could be easily explained through the common knowledge that any emperor who
entered into a covenant demanded that the subjects recognize no other king than
himself. (Religious culture knew nothing of monotheism.)
·
A covenant between a great king and the
people began with a brief historical prologue that reviewed the historical
circumstances that led up to the covenant. This feature aligned with the
history of the patriarchs and God’s involvement with them. (I am the God who
brought you up out of Egypt…)
·
After the stipulations had been enumerated
and other details finished, there commonly were a list of gods called upon to
witness the agreement, but in Israel’s case this was substituted by the
erection of stone pillars or memorials as a witness and to remind the people of
the covenant.
·
In an ancient covenant the bulk of the
content had to do with the stipulations the people agreed to follow, but there
was also a designated part where the king made promises or commitments to do
certain things for the people. This also was parallel to the fact that the
Creator God was obligating Himself to His people – something that was totally
unheard of in those times.
·
Finally, the additional benefit of a
covenant was the part where the king could stipulate absolute ethics, (i.e.
require certain kinds of behavior and prohibit other behavior) as long as they
were in covenant with him. (This would be totally impossible in a polytheistic
“world” because the gods have too many competing desires.) But, since God is
the only God, then He can require ethical behavior from his subjects. (Ten
Commandments)
Having reviewed the concepts involved in the
covenant, let’s look at what is taking place in Exodus 24.
In the Cornerstone Biblical Commentary Dr. Oswalt points out that this section describes the “sealing of the covenant” which included three things: a
ceremonial meal between the covenant parties (introduced in 24:1-2 and
described in 24:9-11), the taking of the oath before witnesses (24:3-8), and
the provision for receiving the official text of the covenant (24:12-18).
(Oswalt, Cornerstone Biblical Commentary) - This
is very clearly a covenant ceremony, and covenant ceremonies close with a blood
oath…. When the blood is divided into halves, with one half being thrown on God
(the altar) and the other half being thrown on the people, the two parties to
the covenant are swearing in blood that they will keep the covenant and are
calling down death on themselves if they default. That, in my judgment, is the
obvious significance of the statement, "this blood confirms the covenant
the Lord has made with you in giving you [lit., "according to"] these
instructions" (24:8).
In the NT setting, Jesus is not sprinkling
blood on the people, but He is sharing a cup of wine with them that He declares
to be a representation of His blood. It represents His blood that was soon to be
shed as God’s commitment to the covenant, and His followers were to drink as
their commitment to the covenant. It all takes place during a meal, which we
learned in Exodus is also a common part of the ceremony used to seal the
covenant.
II. The Covenant Goal
(Oswalt, Cornerstone Biblical Commentary) – …the
covenant and obedience to it was not an end in itself. God wants us to know
about him in order that we may know him. Thus, the covenant sealing
ceremony here ended with a covenant meal in God's presence (24:9-11).
Here in Exodus 24, we read about God
bringing Moses and selected leaders of Israel up on the mountain to commune
with Him. Then, Moses is called up to a higher level for a greater intimacy
with God. God desires to teach us more and more about
Himself with the goal that we truly come to intimately know Him. In the OT covenant, the meal is a time for
the participants of the covenant to enjoy fellowship and getting closer
together.
A similar parallel can be drawn with the
communion cup. Each time we share the sacrament, we are eating this bread and
drinking this juice in fellowship with the Lord and in celebration of the New
Covenant Christ has enacted for us. Jesus has paid the price in blood so that we
can have an intimate relationship with the Father and live according to His
desires for us.
Conclusion:
When I look at my Ashland Theological
Seminary cup, it reminds me of the years of studying, juggling family, church
and schoolwork, and the insights and lessons gained in the classroom. Some of us at the graduation reception joked
about how “expensive the mug was!”
When we take the cup of communion, it
reminds us of the blood that Jesus shed to seal the New Covenant between God
and all believers. It reminds us that God desires to celebrate that covenant by
intimate fellowship with Him. This cup of communion was far more expensive
and costly than my seminary mug!
Let us share the communion emblems again
today in gratitude for an everlasting covenant.
Before we share the emblems, let us sing
Blest Feast
of Love Divine