The Memorial

When we meet to celebrate the memorial, we do so to commemorate an arrangement that was made by our Lord after the last supper had been ended. The expression in the Authorised version, "when he had supped" is rendered in the Revised version, "after supper." (1 Cor.11:25) The first part was the Jewish Passover, and the second might be called the Christian Passover or Memorial. Dean Farrar on Luke 22:19, says "The Christian Passover was no more to be in remembrance of the deliverance from Egypt, but of that far greater deliverance wrought by Christ." The word remembrance is from the Greek word, anamnesin which means a remembering again. Heb.10:3; Luke 22:19; 1 Cor.11:24‑25. We use the word Memorial for this expression.

The old Jewish Passover was instituted before the Law covenant was made, and the Passover lamb has no exact counterpart in the Levitical offerings. It seems nearest to the peace offerings. It was originated in Egypt and made Israel a nation. The manner was not repeated in the subsequent Passovers, which were not taken standing nor in haste. The following is a list of the festivals kept. (Exod.12:18; Num.9:5; Joshua 5:10; 2 Chron.30:13‑15; 2 Chron.35:1 and 2 Kings 23:22; Ezra 6:19; Matt.26:17; Luke 2:41; John 2:13; 6:4) It would appear from this list that the Israelites kept a second Passover in the wilderness and no more till they reached the promised land in the plains of Jericho. Jewish commentators say this was God’s arrangement. (Exod.12:25‑35; 13:3‑5) The scarcity of the others is accounted for by the fact that they only recorded the special Passovers. The Passover was kept on Nisan 14 and the Feast of unleavened bread began on the l5th and lasted seven days to the 21st of the month.

Edersheim tells us the Hebrew for Passover, is Pesach and the Greek and Aramaic are Pascha. The lamb or kid one year old or less is taken by the household on the 10th and slain on the evening of the 14th; that is between the two evenings; the period from the beginning of sunset, and its actual disappearance. They do not do that today; they have a roasted shank bone of a lamb, for there is no temple in which the paschal lamb could be slain. Jesus Himself has taken its place, and we symbolise our partaking of His flesh and blood as well, in what we call the memorial. By each exercising our common privilege to partake thus of His flesh we become united into one body. (1 Cor.10:15‑16) Similarly, the Israelites become one company symbolised by the altar, through all participating in the sacrifices on it. (v.18) Now the same thing applies to idolators, therefore how could a Christian participate with them and remain distinct? Neither must we confound the Lord’s supper with an ordinary meal partaken together, each bringing his own food. At the Jewish arrangement in the days of our Lord, they had four different cups of wine. The third cup was the Cup of blessing, and it was this one that was chosen for the memorial. (1 Cor.10:16) Over the second cup the Jews showed forth the circumstances of the Exodus. This was called the haggadah. The Apostle Paul takes this point and says, as oft as you keep the memorial you do proclaim, or show forth, the Lord’s death till He come. When our Lord comes this arrangement will be discontinued.

When our Lord said this is my flesh, and this is my blood, He did not intend these remarks to be taken literally as the Catholics say, for He Himself was present at the time in the flesh. These elements were but symbols of a truly mystical union between us and Him which resulted through acceptance of Him as our Saviour. We should on these occasions concentrate as much as possible on Him who said, this do in remembrance of Me. (1 Cor.11:24,25) What we should remember of ourselves is that we ought to examine our hearts to see that we are sufficiently worthy of participating in the memorial. The date upon which we keep the memorial may differ from that of others: let there be no strife. We follow what we think John teaches; others think that Matthew and Mark differ from our interpretation of John’s gospel. Edersheim and Farrar have had a controversy on the matter, but in good part. In the early church it was very bitter, and is known as the Quartodeciman controversy. Our Saviour died to bring us peace; let us endeavour to keep the peace and thus honour Him.

Forest Gate Bible Monthly