Excerpt from Lewis Berkhof, Systematic Theology THE PERSONS FOR WHOM THE LORD’S SUPPER IS INSTITUTED.

Lewis Berkhof, Systematic Theology, 

H. THE PERSONS FOR WHOM THE LORD’S SUPPER IS INSTITUTED.

1. THE PROPER PARTICIPANTS OF THE SACRAMENT. In answer to the question, “For whom is the Lord’s Supper instituted?” the Heidelberg Catechism says: “For those who are truly displeased with themselves for their sins and yet trust that these are forgiven them for the sake of Christ, and that their remaining infirmity is covered by His passion and death; who also desire more and more to strengthen their faith and amend their life.” From these words it appears that the Lord’s Supper was not instituted for all men indiscriminately, nor even for all those who have a place in the visible Church of Christ, but only for those who earnestly repent of their sins, trust that these have been covered by the atoning blood of Jesus Christ, and are desirous to increase their faith, and to grow in true holiness of life. The participants of the Lord’s Supper must be repentant sinners, who are ready to admit that they are lost in themselves. They must have a living faith in Jesus Christ, so that they trust for their redemption in the atoning blood of the Saviour. Furthermore, they must have a proper understanding and appreciation of the Lord’s Supper, must discern the difference between it and a common meal, and must be impressed with the fact that the bread and wine are the tokens of the body and blood of Christ. And, finally, they must have a holy desire for spiritual growth and for ever-increasing conformity to the image of Christ.

2. THOSE WHO MUST BE EXCLUDED FROM THE LORD’S SUPPER. Since the Lord’s Supper is a sacrament of and for the Church, it follows that they who are outside of the Church cannot partake of it. But it is necessary to make still further limitations. Not even every one that has a place in the Church can be admitted to the table of the Lord. The following exceptions should be noted:

a. Children, though they were allowed to eat the passover in the days of the Old Testament, cannot be permitted to partake of the table of the Lord, since they cannot meet the requirements for worthy participation. Paul insists on the necessity of selfexamination previous to the celebration, when he says: “But let a man prove himself, and so let him eat of the bread and drink of the cup”, I Cor. 11:28, and children are not able to examine themselves. Moreover, he points out that, in order to partake of the Supper in a worthy manner, it is necessary to discern the body, I Cor. 11:29, that is, to distinguish properly between the elements used in the Lord’s Supper and ordinary bread and wine, by recognizing those elements as symbols of the body and blood of Christ. And this, too, is beyond the capacity of children. It is only after they have come to years of discretion, that they can be permitted to join in the celebration of the Lord’s Supper.

b. Such unbelievers as may possibly be within the confines of the visible Church 

have no right to partake of the table of the Lord. The Church must require of all those who desire to celebrate the Lord’s Supper a credible profession of faith. Naturally, she cannot look into the heart and can only base her judgment respecting an applicant for admission on his confession of faith in Jesus Christ. It is possible that she occasionally admits hypocrites to the privileges of full communion, but such persons in partaking of the Lord’s Supper will only eat and drink judgment to themselves. And if their unbelief and ungodliness becomes evident, the Church will have to exclude them by the proper administration of Church discipline. The holiness of the Church and of the sacrament must be safeguarded.

c. Even true believers may not partake of the Lord’s Supper under all conditions 

and in every frame of mind. The condition of their spiritual life, their conscious relation to God, and their attitude to their fellow-Christians may be such as to disqualify them to engage in such a spiritual exercise as the celebration of the Lord’s Supper. This is clearly implied in what Paul says in I Cor. 11:28-32. There were practices among the Corinthians which really made their participation in the Lord’s Supper a mockery. When a person is conscious of being estranged from the Lord or from his brethren, he has no proper place at a table which speaks of communion. It should be stated explicitly, however, that lack of the assurance of salvation need not deter anyone from coming to the table of the Lord, since the Lord’s Supper was instituted for the very purpose of strengthening faith.

QUESTIONS FOR FURTHER STUDY: Can it be proved that the Lord’s Supper took the place of the Old Testament passover? How? Is it permissible to cut the bread in squares before the administration of the Lord’s Supper, and to use the individual cup? What does the term “real presence” mean in connection with this sacrament? Does the Bible teach such a real presence? If it does, does it favor the idea that the human nature of Christ is present in the state of humiliation, or in that of glorification? What is meant by the Reformed doctrine of the spiritual presence? Does the discourse of Jesus in John 6 really refer to the Lord’s Supper? How does Rome defend the celebration of the Lord’s Supper under one species? How did the conception of the Lord’s Supper as a sacrifice arise? What objections are there to this notion? Does “eating the body” simply amount to believing in Christ? Is open communion defensible?

Lewis Berkhof, Systematic Theology, n.d.

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Excerpt from the Normal Christian Life by Watchman Nee The Fourfold Work Of Christ In His Cross and The Love Of Christ

The Fourfold Work Of Christ In His Cross

     We are now in a position to go a step further still and to consider how great a range is compassed by the Cross of the Lord Jesus Christ. In the light of Christian experience and for the purpose of analysis, it may help us if we recognize four aspects of God's redemptive work. But in doing so it is essential to keep in mind that the Cross of Christ is one Divine work -not many. Once in Judaea two thousand years ago the Lord Jesus died and rose again, and He is now "by the right hand of God exalted" (Acts 2:33). The work is finished and need never be repeated, nor can it be added to.      Of the four aspects of the Cross which we shall now mention, we have already dealt with three in some detail. The last will be considered in the two succeeding chapters of our study. They may be briefly summarized as follows:

1. The Blood of Christ to deal with sins and guilt.

2. The Cross of Christ to deal with sin, the flesh and the natural man.

3. The Life of Christ made available to indwell, re-create and empower man.

4. The Working of Death in the natural man that that indwelling Life may beprogressively manifest.

     The first two of these aspects are remedial. They relate to the undoing of the work of the Devil and the undoing of the sin of man. The last two are not remedial but positive, and relate more directly to the securing of the purpose of God. The first two are concerned with recovering what Adam lost by the Fall; the last two are concerned with bringing us into, and bringing into us, something that Adam never had. Thus we see that the achievement of the Lord Jesus in His death and resurrection comprises both a work which provided for the redemption of man and a work which made possible the realization of the purpose of God.

     We have dealt at some length in earlier chapters with the two aspects of His death represented by the Blood for sins and guilt and the Cross for sin and the flesh. In our discussion of the eternal purpose we have also looked briefly at the third aspect -- that represented by Christ as the grain of wheat -- and in our last chapter, in our consideration of Christ as our life, we have seen something of its practical outworking. Before, however, we pass on to the fourth aspect, which I shall call `bearing the cross', we must say a little more about this third side, namely, the release of the life of Christ in resurrection for man's indwelling and empowering for service.

     We have spoken already of the purpose of God in creation and have said that it embraced far more than Adam ever came to enjoy. What was that purpose? God wanted to have a race of men whose members were gifted with a spirit whereby communion would be possible with Himself, who is Spirit. That race, possessing God's own life, was to co-operate in securing His purposed end by defeating every possible uprising of the enemy and undoing his evil works. That was the great plan. How will it now be effected? The answer is again to be found in the death of the Lord Jesus. It is a mighty death. It is something positive and purposive, going far beyond the recovery of a lost position; for by it, not only are sin and the old man dealt with and their effects annulled, but something more, something infinitely greater is introduced.

                             The Love Of Christ

     Now we must have before us two passages of the Word, one from Genesis 2 and one from Ephesians 5, which are of great importance in this connection.      "And the Lord God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, which the Lord God had taken from the man, made he a woman, and brought her unto the man. And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman (Heb. ishshah), because she was taken out of Man (Heb. ish)" (Gen. 2:21-23).      "Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish" (Eph. 5:25-27).

     In Ephesians 5 we have the only chapter in the Bible which explains the passage in Genesis 2. What we have presented to us in Ephesians is indeed very remarkable, if we reflect upon it. I refer to what is contained in those words: "Christ ... loved the church". There is something most precious here.

     We have been taught to think of ourselves as sinners needing redemption. For generations that has been instilled into us, and we praise the Lord for that as our beginning; but it is not what God has in view as His end. God speaks here rather of "a glorious church, not having spot or wrinkle or any such thing; but .. holy and without blemish". All too often we have thought of the Church as being merely so many `saved sinners'. It is that; but we have made the terms almost equal to one another, as though it were only that, which is not the case. Saved sinners -- with that thought you have the whole background of sin and the Fall; but in God's sight the Church is a Diving creation in His Son. The one is largely individual, the other corporate. With the one the view is negative, belonging to the past; with the other it is positive, looking forward. The "eternal purpose" is something in the mind of God from eternity concerning His Son, and it has as its objective that the Son should have a Body to express His life. Viewed from that standpoint -- from the standpoint of the heart of God -- the Church is something which is beyond sin and has never been touched by sin.      So we have an aspect of the death of the Lord Jesus in Ephesians which we do not have so clearly in other places. In Romans things are viewed from the standpoint of fallen man, and beginning with `Christ died for sinners, enemies, the ungodly' (Rom. 5) we are led progressively to "the love of Christ" (Rom. 8:35). In Ephesians, on the other hand, the standpoint is that of God "before the foundation of the world" (Eph. 1:4), and the heart of the gospel is: "Christ ... loved the church, and gave himself up for it" (Eph. 5:25). Thus, in Romans it is "we sinned", and the message is of God's love for sinners (Rom. 5:8); whereas in Ephesians it is "Christ loved", and the love here is the love of husband for wife. That kind of love has fundamentally nothing to do with sin as such. What is in view in this passage is not atonement for sin but the creation of the Church, for which end it is said that He "gave himself".

     There is thus an aspect of the death of the Lord Jesus which is altogether positive and a matter particularly of love to His Church, where the question of sin and sinners does not directly appear. To bring this fact home Paul takes that incident in Genesis 2 as illustration. Now this is one of the marvelous things in the Word, and if our eyes have been opened to see it we will certainly worship.

     From Genesis 3 onwards, from the `coats of skins' to Abel's sacrifice, and on from there through the whole Old Testament, there are numerous types which set forth the death of the Lord Jesus as an atonement for sin; yet the apostle does not appeal here to any of those types of His death, but to this one in Genesis 2. Note that; and then recall that it was not until Genesis 3 that sin came in. There is one type of the death of Christ in the Old Testament which has nothing to do with sin, for it is not subsequent to the Fall but prior to it, and that type is here in Genesis 2. Let us look at it for a moment.

     Could we say that Adam was put to sleep because Eve had committed a serious sin? Is that what we have here? Certainly not, for Eve was not yet even created. There were as yet no moral issues involved and no problems at all. No, Adam was put to sleep for the express purpose that something might be taken out of him to be made into someone else. His sleep was not for her sin but for her existence. That is what is taught in these verses. This experience of Adam had as its object the creation of Eve, as something determined in the Divine counsels. God wanted an ishshah. He put the man (ish) to sleep, took a rib from his side and made it into ishshah, a woman, and brought her to the man. That is the picture which God is giving us. It foreshadows an aspect of the death of the Lord Jesus that is not primarily for atonement, but answerable to the sleep of Adam in this chapter.      God forbid that I should suggest that the Lord Jesus did not die for purposes of atonement. Praise God, He did. We must remember that today we are in fact in Ephesians 5 and not in Genesis 2. Ephesians was written after the Fall, to men who had suffered from its effects, and in it we have not only the purpose in Creation but also the scars of the Fall -- or there would need to be no mention of "spot or wrinkle". Because we are still on the earth and the Fall is a historic fact, `cleansing' is needed.

     But we must always view redemption as an interruption, an `emergence' measure, made necessary by a catastrophic break in the straight line of the purpose of God. Redemption is big enough, wonderful enough, to occupy a very large place in our vision, but God is saying that we should not make redemption to be everything, as though man were created to be redeemed. The Fall is indeed a tragic dip downwards in that line of purpose, and the atonement a blessed recovery whereby our sins are blotted out and we are restored; but when it is accomplished there yet remains a work to be done to bring us into possession of that which Adam never possessed, and to give God that which His heart desires. For God has never forsaken the purpose which is represented by that straight line. Adam was never in possession of the life of God as presented in the tree of life. But because of the one work of the Lord Jesus in His death and resurrection (and we must emphasize again that it is all one work) His life was released to become ours by faith, and we have received more than Adam ever possessed. The very purpose of God is brought within reach of fulfillment by our receiving Christ as our life.      Adam was put to sleep. We remember that it is said of believers that they fall asleep, rather than that they die. Why? Because whenever death is mentioned sin is there in the background. In Genesis 3 sin entered into the world and death through sin, but Adam's sleep preceded that. So the type of the Lord Jesus here is not like other types on the Old Testament. In relation to sin and atonement there is a lamb or a bullock slain; but here Adam was not slain, but only put to sleep to awake again. Thus he prefigures a death that is not on account of sin, but that has in view increase in resurrection. Then too we must note that Eve was not created as a separate entity by a separate creation, parallel to that of Adam. Adam slept, and Eve was created out of Adam. That is God's method with the Church. God's second Man' has awakened from His `sleep' and His Church is created in Him and of Him, to draw her life from Him and to display that resurrection life.      God has a Son who is known to be the only begotten, and God is seeking that the only begotten Son should have brethren. From the position of only begotten He will become the first begotten, and instead of the Son alone God will have many sons. One grain of wheat has died and many grains will spring up. The first grain was once the only grain; now it is changed to be the first grain of many. The Lord Jesus laid down His life, and that life emerged in many lives. These are the Biblical figures we have used hitherto in our study to express this truth. Now, in the figure just considered, the singular takes the place of the plural. The outcome of the Cross is a single person: a Bride for the Son. Christ loved the Church and gave Himself up for it.

Watchman Nee, Normal Christian Life, n.d.

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