The Lords Supper
Research Papers on The Lord's Supper note that at the Passover meal on the night before His death, Christ instituted the sacrament of remembrance to commemorate his death and to celebrate the covenant relationship of the faithful with him that was sealed by His death. Have Paper Masters custom write a research project on the sacrament, the actual event of the final supper or any aspect of the New Testament story in the Bible.
In this covenant relationship, the Passover meal was analogous to a new type of Exodus in which the people of God were liberated from all that enslaved them and free to serve God through holy living. Although this sacrament is often referred to as the Lord's Supper from a reference to it in 1 Cor 11:20, it is also known to as the following:
- Table of the Lord
- The Breaking of Bread
- The Eucharist
All of these terms suggest a communal sharing, which is the central concept of Reformed Theologys view of the meaning embodied in the Lord's Supper.
There are a large number of similarities between Passover and the Lord's Supper that establish the relationship between the two events. In the Old Testament, Passover was a sacrificial event that consisted of both a meal and a sacrifice. Exodus 12:5-6 calls for the sacrifice of a lamb that is without blemish as part of the Passover rite. This sacrifice was made in atonement for sin.Exodus 12:8 instructs the Jews to make a meal of the lamb, eating it with unleavened bread. In the New Testament, the Lord's Supper takes place at the Passover, which immediately establishes a link between the old Passover ceremony and the new sacrament instituted by Christ.In the New Testament sacrament, however, Christ takes the place of the sacrificial and unblemished lamb.A meal is shared in preparation for the sacrifice rather than following the sacrifice. In 1 Cor.5: 7, the identification of Christ as the sacrificial lamb is affirmed, directly establishing the connection between Passover and the Lord's Supper.
A research paper on the Lord's Supper points out that of the four New Testament accounts ("the words of institution") of the Eucharist, St. Paul's and Luke's form one similar pair, and Mark's and Matthew's another. Chronologically, the earliest kerygma is St. Paul's, but that the earliest parts of the materials that went into the New Testament accounts are reflected in Mark 14:22-4. Both St. Paul and Luke emphasize the "memorial" aspect of the Eucharist Matthew and Mark do not use the term "memorial".
- Luke, but not St. Paul, speaks of the pouring of blood;
- in Luke this blood "will be poured out for you" (22:20)
- In Mark it will be "poured out for many" (14:24);
- In Matthew the same formula is repeated with the addition of "for the forgiveness of sins" (26:28)
We may wonder if the "you" in the account of Luke means only "you here present" or whether it means "you" in the sense of "all mankind".All of these accounts mention the covenantial aspect of the Eucharist All likewise foretell the passing of Jesus from the earth by saying that he will not drink wine-St. Paul includes bread with the wine-before his death.
There is a cardinal similarity among all four accounts. It is quite clear when one reads any one of them that something of cosmic significance is taking place here, that this is not an ordinary meal of fellowship or even an ordinary paschal meal. In all four of the accounts it is clear that there are soteriological and eschatological overtones and implications that point to a post-resurrection meaning of the Eucharist