_____

LINKS FOR GLORIA DEO!

Full Page / Half Page / Text / MP3

_____

Full Page / Half Page / Notes & Discussion / MP3

_____

TEXT (by Chris Anderson)

Isaiah 52:13-15; 53:1-3
Can it be? Who would believe? Our promised Prince lacked majesty:
Stricken hard, grotesquely scarred—no face was e’er so cruelly marred.
Ostracized, He was despised, as one from whom men hide their eyes.
Beauty free—a brittle tree—yet through Him God’s strong arm we see!

Refrain — Isaiah 53:5
He was wounded, He was wounded! Praise our Servant Sacrifice!
Hallelujah, Hallelujah! We are healed by Jesus’ stripes!

Isaiah 53:4-6
Though He groaned with pain His own, our griefs and tears He bore alone.
He was scourged as scoffers urged, and by His blood our guilt was purged.
Soldiers done, God hid the sun, then struck and crushed His precious Son;
For the sin of sheep-like men God chastened God, our peace to win.

Isaiah 53:7-9
Though distressed—by men oppressed—He uttered ne’er a mild protest;
Like a lamb, the great “I AM” said naught to those He might have damned.
Innocent, His soul was rent; eternal wrath on Him was spent!
In a cave, a borrowed grave, He lay for those He came to save.

Isaiah 53:10-12
As God willed His blood was spilled: the guilty spared, the guiltless killed.
Heaven’s King bore Heaven’s sting, was poured out as an offering.
Jesus died, was satisfied, thus many shall be justified.
Throne restored, His prayers outpoured; soon all shall bow to Christ the Lord!

_____

LINKS FOR OH WHY DO THE NATIONS RAGE (PSALM 2)

Full Page / Half Page / Text / Midi (DIADEMATA)

_____

DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the psalm Why Do the Nations Rage?:

Psalm 2 is a musical exposition of the Lord’s covenant promises to David: “I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. …I will be to him a father, and he shall be to me a son. …Your throne shall be established forever” (2 Samuel 7:11-16). These promises to David referred in some part to Solomon, in other parts to the whole Davidic line, and ultimately to Jesus Christ, the son of David whose reign will never cease. The point of Psalm 2 is to highlight the invincible sovereignty of the Lord and His chosen king, despite so many rulers on earth who would like to overthrow it.

Verse 1. Psalm 2:1-3 describe the uproar of the wicked rulers against the authority of the Lord. Verses 4-6 then contrasts that tumult with the stability of the Lord’s throne. The Lord is so unaffected by the plotting of the world rulers that He is ridiculing their foolishness—they actually think they can overthrow the throne of God! The Lord reaffirms His covenant commitment to David: “I have set my king on Zion” (2:6).

Verse 2. The Lord’s anointed king (the “Messiah”) then speaks (2:7-9). He rehearses exactly what God has decreed to Him. He essentially says, “I am God’s chosen king. God has anointed me to be ruler over all other world rulers and to powerfully subdue any rebellion.”

Verse 3. The last three verses of Psalm 2 apply the truth which the first nine verses articulated. In the conclusion, the Lord’s counsels to the world rulers to submit themselves to the reign of God and His Son. “Kiss the Son” essentially means, “Come before the throne of Christ and—as they would in the ancient world—get on your knees and kiss His feet. Show the Messiah that you are totally submitted to Him.”

Verse 4. Psalm 2 is prominent in the New Testament. It’s quoted four times and alluded to 14 times! One of the most prominent quotations is in Acts 4:23-31. Peter and John were persecuted for preaching the name of Jesus. As they were released from prison, they were threatened not to preach in His name again. The Christians in Jerusalem responded to this persecution by prayerfully rehearsing the words of Psalm 2 and begging God for continued boldness. It’s clear that they directly applied the words of this Psalm to Jesus Christ, the ultimate Davidic King, the Son of God (cf. Hebrews 1:5). The entire city of Jerusalem had recently tried to thwart God’s rule by killing God’s Son, but in doing so they merely worked out God’s predetermined will. God magnified His sovereignty by raising Jesus from the dead (cf. Acts 3:14-15), a reality which fueled the disciples’ fearlessness in the face of persecution.

Verse 5. “You art My Son. This day I have begotten You” is quoted in Acts 13:33, where “this day” is clearly understood as a reference to the resurrection of Jesus Christ. Similarly, Romans 1:4 says that Jesus Christ was “declared to be the Son of God with power … by the resurrection from the dead.” In other words, Jesus Christ’s resurrection was an explosive statement of His deity. The New Testament everywhere teaches that the resurrected Christ is going to soon return to this planet, judge the rebellion that is so rampant, and establish His throne with dreadful authority. That will be the final fulfillment of Psalm 2 (notice how Revelation 19:15 alludes to Psalm 2:9). Even so, come, Lord Jesus!

So the message of Psalm 2 is this: Jesus Christ is the great sovereign of the world, the King of kings and Lord of lords. Every person should submit himself to the authority of Jesus Christ; every believer should not be worried by the ungodly efforts to tear down Christ’s authority; every believer should spread the message of Jesus’ authority to every person in the world; and every believer should endure every trial with solid confidence in Jesus Christ’s reign and authority. Christian, worshipfully sing every word of this Psalm in your heart to the Lord.

The booklet includes articles that are evangelistic, that focus on general Christian living, and that address singleness, marriage, and motherhood. Among other things, we suggest using it as a faith-building alternative to the dying flowers, cheap pins, and fraying bookmarks which many churches give as gifts to their ladies each Mother’s Day. (Yes, we’ve done it, too.) Instead, feed them!

The booklets are professionally printed and can be ordered at the CWM Store. The prices are as follows:

• $2.50 per booklet if 1-9 are ordered
• $2.25 per booklet if 10-49 are ordered
• $2.00 per booklet if 50 or more are ordered
• $5.00 shipping per order of any size (within the United States)

Several friends have provided helpful critiques for us, and three have offered the following endorsements:

Holly Stratton (who ministers at Clearwater Christian College and is a frequent speaker at ladies’ conferences throughout the United States):

“Wrestling with guilt and frustration, far too many Christian women are living below the privileges of their spiritual inheritance. The solution is not found in any strengthened resolve of duty, but rather in having souls settled in the blessed liberty of Christ through the sweet enjoyment of the Gospel. A union of sound doctrine and practical teaching, Gospel Meditations for Women beautifully highlights those unbinding messages of grace that so powerfully ignite joyful passion for Christ and holy living. What an invaluable resource for the Church!”

Wendy Alsup (who has written Practical Theology for Women and By His Wounds You are Healed and who blogs at Practical Theology for Women):

“Apart from gospel grace, God’s instructions to His children are weights that drown us.  But in Christ, we experience something uniquely different.  The yoke that should weigh us down instead is light and easy.  But that is only possible through constant meditation on all Christ has accomplished for us on the cross and how that empowers us to be like Him.  I love the daily lessons in Gospel Meditations for Women on what Gospel grace looks like in our churches, our homes, our relationships, and most importantly within ourselves.  We can never meditate on the Gospel too much or over apply it in our own lives.”

Dan Phillips (who blogs at Pyromaniacs and Biblical Christianity):

“Gospel Meditations for Women is richly Biblical, richly Christ-entranced, and richly Gospel-centered. The manner in which Pastors Anderson and Tyrpak condense so much thought-provoking and worship-inducing content, into such a readable form, is truly a marvel. This slim book provides fertile matter for thought, reflection, prayer and action. I’m glad to commend it, without reservation, to sisters in Christ—and I’d suggest their husbands sneak a peek whenever they can, too!”

Place your order soon, and please help spread the word via blogs, Facebook, Twitter, or a note to your pastor.

_____

LINKS FOR I RUN TO CHRIST

Full Page / Half Page / Text / MP3

_____

DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn I Run to Christ:

The Scriptures consistently point God’s people to Christ as the solution to all problems. Our Lord answers our greatest need by providing forgiveness and freedom from sin. But He helps with lesser needs, as well. He gives hope, comfort and rest to us when we are dealing with the multifaceted consequences of sin. He gives hope to the bereaved husband, joy to the depressed student, and strength to the weary mother as surely as He gives grace to the penitent sinner. Until Christ outlaws suffering at His return, He sustains us through it when we run to Him.

Verse 1a gives hope to the fearful. God is a refuge in trouble (Psalm 46, et al). He commands us not to let our hearts be troubled, but instead to believe in Him (John 14:1). His promises—and even more so His death in our place—provide courage and comfort in trials (cf Rom 8:32).

Verse 1b gives hope to the sorrowful. Christ provides peace that exceeds our understanding (Phil 4:7; John 14:27). In particular, we are encouraged to know that He can sympathize with each of our weaknesses since He shared them (Heb 4:14-15), including sorrow (John 11:35). More than encouragement, we find grace as we boldly seek God through Christ (Heb 4:16). Our Lord doesn’t end our sorrows, but He gives us joy in the midst of sadness (John 16:33).

Verse 2a gives hope to the weary. At times, our greatest burden isn’t a tragedy; it’s just life and its many challenges. Christ invites those who are weary and heavy laden to find rest in Him (Matthew 11:28).

Verse 2b gives hope to the oppressed. Satan’s hateful temptation and accusation of believers is a trial indeed (1 Pet 5:8; Rev 12:10). Yet, Scripture teaches that the Savior who indwells us is greater than the Devil (1 John 4:4). Satan is on a short leash; Christ’s authority over him is unquestioned (Luke 10:18), and His victory over him at Calvary is absolute (Heb 2;14). Because we are united to Christ, Satan must flee when we resist Him (James 4:7; 1 Peter 5:9).

Verse 3a gives hope to the tempted. Because of Christ, we are no longer enslaved to sin (Rom 6). He faithfully provides us with a way of escape when tempted (1 Cor 10:13). Obedience is possible when we seek deliverance through Christ (Mat 6:13). He offers freedom, not only forgiveness.

Verse 3b gives hope to the ashamed. Though God enables and commands our obedience (1 John 2:1), He has graciously provided for our failures, as well (1 John 2:2). Our defense when accused of sin—even when justly so—is Jesus Christ, not our own sorrow, confession, or determination to do better. Jesus has suffered for sin as our propitiation, and He represents us before the Heavenly Father as our Advocate.

Whatever your need, run to Christ and find infinite help.

(The notes for I Run to Christ were written by Chris Anderson.)

“The disciples did as Jesus had directed them, and they prepared the Passover. When it was evening, he reclined at table with the twelve.” Matthew 26:19-20

Our goal in this study is not to give an exhaustive description of the Lord’s Table, but simply to consider how Matthew connects this ordinance with the Passover. (Notice how he mentions it four times in 26:17-19.)

Exodus 12:21-28 records the time in history when the Lord instituted the Passover. By the time of Christ, Israel had observed this feast more than 1400 times. Thus, on the evening mentioned in Matthew 26:20, the Lord Jesus was observing the traditional Old Testament Passover feast with His disciples. While doing so, Jesus associated Himself with the Passover Lamb in four ways. First, Jesus connected Himself with the Passover lamb by the timing of His death (Matthew 26:2, compare with Luke 22:15). He would be crucified on the same night that the Passover lambs were slaughtered. Secondly, like the Old Testament Passover lamb, Jesus was sacrificed in Jerusalem. This was the city in which the Passover festival was celebrated, and the gospels make much of Jesus’ relentless march to that place and the death that awaited Him there. Thirdly, Jesus was just like the Passover lamb in that His people were to “partake” of Him. Just as the Israelites were to eat the Passover lamb, Jesus commanded the disciples to spiritually feed on Him (i.e., to trust in His substitutionary death; compare Matthew 26:26-28 with John 6:35-38). Fourthly, the wrath-bearing nature of Jesus’ death also associates Him with the Passover. God’s wrath was poured out on the sacrificial lamb so that it wouldn’t touch the people (see Hebrews 11:28). In the same way, Jesus suffered and entirely absorbed God’s wrath so that none of it would be left for us. God the Father crushed Him, punished Him, afflicted Him, and forsook Him so that He could pass over us. Jesus Christ is the perfect Passover Lamb: sacrificed at the Passover time, dying in the Passover city, nourishing us in the Passover way, and bearing God’s wrath like the Passover lamb.

Though these connections are clear enough in the gospels, Paul explicitly connects the Lord Jesus Christ with Passover lamb in 1 Corinthians 5:7. Although this passage is primarily about church purity rather than the Passover, Paul clearly recognized Christ as the Christian Passover Lamb.

Jesus Christ fulfilled and replaced the Passover lamb. In the Old Testament, the Passover lamb was slain to deliver the firstborn and to redeem God’s nation out of Egypt. In the New Testament, Jesus Christ is the Passover Lamb, slain in place of everyone who will believe to redeem us out of sin and death and the world. Yet, there are wonderful differences. Whereas thousands of Passover lambs were slain—lambs which could, in fact, never take away sin—Jesus was slain once, perfectly, and now we are redeemed.

And, just as He Himself had fulfilled and replaced the Passover lamb, when Christ instituted the Lord’s Table He fulfilled and replaced the Passover feast. Thus, just as the Israelites were to remember the one-time Passover event by perpetual Passover observances, so we are called to perpetually remember the one-time redeeming sacrifice of Christ for sins by eating reminders of His broken body and shed blood. The point is not to go through a transcendent ritual, but simply to remember Jesus.

“In remembrance of me” were His words as He established this new feast. Is it shocking to you that Christ would have to give us such a reminder? How could we forget that perfect God became perfect Man to bear my sin on the cross? But we do. Thus, we consistently observe the New Testament Passover feast in order to remember Jesus Christ, our perfect Passover Lamb. And as we do, we remind ourselves that when God sees Jesus’ blood spiritually applied to our lives, He passes over us. Hallelujah!

_____

This article is a summary of “The New Passover,” a sermon preached on Sunday morning, April 22, 2007. It was transcribed with edits by Joe Tyrpak.

We appreciate this kind endorsement of the song by Pastor Dave Doran. Thank you!

Orders can be placed here.

Note: ChurchWorksMedia.com depends on word of mouth to get the word out about our resources. Please share a link to this post with friends (especially music pastors) via email, twitter, blogs, or Facebook. Your help is tremendously appreciated.

_____

LINKS FOR FOR THE SAKE OF HIS NAME

Full (1 pg, 2 pg) / Half Page / Text / MP3 (live)

_____

DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn For the Sake of His Name:

This hymn, written in honor of the 10th Anniversary of the Student Global Impact National Conference in 2010, focuses on a Christ-centered, doxological (or God-glorifying) motivation for world evangelization—a concept which is thoroughly Scriptural and which John Piper’s book Let the Nations Be Glad and Dave Doran’s book For the Sake of His Name have especially helped me appreciate. We are certainly motivated to evangelism and missions by the needs of the lost (as verse 3 communicates), but our greatest desire is that the name of our Savior be glorified. Thus we go out, as 3 John 7 says, “for the sake of the name”—the matchless name of Jesus Christ!

Verse 1 immediately begins the “Go” emphasis of the hymn, which contains many imperatives we hope will stir the hearts of believers for the Great Commission. It alludes to the doxological evangelism theme of Psalm 96:3, “Declare his glory among the nations, his marvelous works among all the peoples!” It follows the command to speak of Christ with the essential and complimentary command to pray for the Holy Spirit to open blind eyes (2 Cor 4:1-6), noting that conversion and the granting of spiritual life is a supernatural work which God alone can accomplish. When He does, He alone gains great glory (Eph 1:6, 12, 14).

The refrain focuses attention on the centrality of Jesus Christ in the work of missions. We preach in His power, not our own (Acts 1:8; Matthew 28:18). We live and minister for His glory, not ourselves (Phil 1:20-21). We thus go over all the world, seeking converts who by their redemption will be trophies of God’s grace (Eph 1:12), investing our lives in the cause of Christ rather than wasting them in vain pursuits.

Verse 2 draws attention to Christ’s frequent engagement of the unloved and ashamed—be they lepers and cripples or sinners and publicans (Luke 7:34; 15:1-2). As my missionary friend Ben often comments, Jesus took time to “learn the story behind the face” and to draw hurting, ashamed sinners to himself. Compassionate engagement of sinners and God’s glory are inseparable, as John 4 indicates: Christ ministered grace to a notoriously immoral woman—specifically because God is looking for (and creating!) worshipers (John 4:23). Jesus didn’t condemn sinners (John 3:17; 8:11)—not merely because He was gracious, but because He would be condemned by God in their place (2 Cor 5:21; Rom 3:24-26). Such evangelistic and compassionate ministry is a recognition that we, too, were once without hope and without Christ, and that the gospel is powerful to bring about miraculous change (Rom 1:16; 1 Cor 6:9-11).

Verse 3 recognizes that part of our God-honoring motivation for missions is the desire to save the lost from eternal damnation, “snatching them out of the fire” (Jude 23). Again, the hope of the wicked is not merely God’s kindness, but Christ’s satisfaction of God’s wrath at Calvary (1 John 2:1-2). Their hope for life, then, is the death of the Lamb of God to remove their sin (John 1:29).

Verse 4 anticipates the praise of the redeemed around Christ’s throne as a motivation for evangelism, specifically because people from “every tribe and language and people and nation” will be present on that great day (Rev 5:6-10). What an amazing thought: some to whom we minister and for whom we pray will be fellow-worshipers with us. Thus, as we go out to the world for the sake of Jesus’ name, those whom we reach will capture that same passion, delighting in the glory of our Savior.

Thus, in missions as in all else, we live for the glory of God (Psalm 115:1). Soli Deo Gloria!

(The notes for For the Sake of His Name were written by Chris Anderson.)

_____

LINKS FOR THE LORD’S MY SHEPHERD (PSALM 23)

Full Page / Half Page / Text / Midi (O WALY WALY)

_____

DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the psalm The Lord’s My Shepherd:

David wrote this song in a time of trial, probably the time when Absalom was tracking his steps in order to take his life and usurp his kingdom. This means that the calm delights of God’s shepherding grace are deeply enjoyed, not when all my enemies are gone, but when I’m walking through the darkest valley and when I’m standing in the very presence of my enemies. When real and very present trials threatened David’s life, he rejoiced in intimate, securing, totally satisfying relationship with the Lord.

Verse 1. David knew firsthand what shepherding meant. He was a shepherd that fed, led, and protected his sheep. Therefore, he had a powerful comparison for understanding God’s care for him. As David was a shepherd to his sheep, so the Lord was a shepherd to David. David’s response to God’s shepherding care was, “I lack nothing.” In other words, “In my time of trial, I have the Lord. He’s enough. I don’t need anything else.” God proved his shepherding care by consistently reviving weary David by consistently giving him the necessary sustenance and rest for both his body and, even more so, his soul.

Verse 2. The Lord evidences His shepherding care, not only in reviving us when we’re weak, but in guiding us when we’re so prone to waywardness. If, as tradition records, David wrote Psalm 23 during Absalom’s pursuit of him, then this took place after both his tragic fall (2 Samuel 11), and God’s gracious restoration of him through Nathan (2 Samuel 12). David knew very well what it meant to be “kept in the path of righteousness.” God does this, ultimately, because His name is at stake (cf. Isaiah 48:11).

Verse 3. In addition to his reviving and guiding ministries, our Shepherd also comforts us in the darkest experiences of life. “The valley of the shadow of death” refers to situations involving the most fearful darkness, certainly including death and near-death experiences. In these darkest moments, David knew that the Lord was present with him, carefully watching his every move. So many times David had experienced both God’s rod (to ward off David’s enemies) and staff (to keep David from going where He shouldn’t).

Verse 4. Though the themes of lavish provision and loving care remain, I believe that the image shifts from a shepherd to a gracious host who invites us to a lavish banquet. As we arrive for the banquet, we’re welcomed with anointing oil (for David, this oil is both an overgenerous welcoming gesture [Psalm 104:15], as well as a reminder of God’s electing grace [1 Samuel 16:11-13]). Then, while we eat the rich feast, the Lord acts as our attentive waiter, always ensuring that our glass is kept full. He blesses our lives so richly!

Verse 5. David is certain that God’s goodness will continue, not merely to follow him, but to pursue him throughout his life (see the word picture in 2 Samuel 2:19). David is certain that God’s goodness and love will pursue him until they finally overtake him. In his final thought, David revels in the delights that will most certainly be his when he eternally lives in the presence of his Shepherd. Ephesians 2:7 indicates that in eternity we will continue to experience an unending outpouring of God’s grace and kindness.

Verse 6. In John 10, Jesus made a claim to deity when He declared Himself to be “the Good Shepherd.” He declared that His goodness would be most evident on the cross. No shepherd was ever so good! No shepherd ever loved His sheep so deeply! Daniel Doriani expressed this so powerfully: “Here Jesus’ metaphor transcends lifelike comparisons. In truth, sheep exist only for the shepherd’s benefit—to be shorn or eaten. To protect his livelihood, a shepherd might risk his life for his sheep, as David did when he killed wild beasts. But shepherds never plan to die; just the opposite, for if they do, they gain nothing and the defenseless flock is destroyed anyway. But Jesus’ death was not the accidental result of facing brutes and losing. He chose to lay down his life for his sheep” (Putting the Truth to Work, 237).

Verse 7. As Jonathan Edwards taught, the glory of Jesus Christ consists in “the admirable conjuction of diverse excellencies.” Jesus is both “the chief Shepherd” (1 Peter 5:4) as well as “the Lamb of God who takes away the sin of the world” (John 1:29). In heaven, “the Lamb at the center of the throne will be their shepherd” (Revelation 7:17). Jesus is “the great Shepherd of the sheep” whose blood—as the sacrificial Lamb—completely satisfied God’s wrath against sinners (Hebrews 13:20). We’re absolutely secure in Him, our mighty Shepherd and our nail-pierced Lamb. What glory!

(The notes for The Lord’s My Shepherd were written by Joe Tyrpak.)

_____

LINKS FOR SALVATION’S CUP

Full Page / Half Page / Text / MP3

_____

DOCTRINAL NOTES

Because God delights in worship that is biblical, thoughtful and passionate—what we often call intentional—please consider the following overview of the biblical texts and doctrinal themes behind the hymn Salvation’s Cup:

This hymn follows the theme of judgment and blessing represented by various cups throughout the Scriptures. We believe it will be a valuable resource to help Christians meditate on Christ in worship services in general, and in Communion services in particular. We pray so.

Verse 1 focuses on the cup which Christ faced in Gethsemane (Matthew 26:36-44). As Christ contemplated the agony which faced Him during the crucifixion—specifically, bearing the sin of the world and the wrath of God—He was overwhelmed, sorrowful to the point of death (Matthew 26:37-38; Mark 14:33-35; Luke 22:44). Three times He prayed for the cup to pass from Him. Yet, in submission to His Father and in love for sinners, He did indeed drink it (John 18:11), suffering as the Lamb of God who by His death would take away the sin of the world. He entirely absorbed God’s wrath so that there is none left for those who trust Christ for salvation, which is the biblical doctrine of propitiation (John 2:1-2; Romans 3:24-25).

(Note: Chris Anderson’s message on Christ’s suffering in Gethsemane, Christ’s Unveiled Grief, can be heard here.)

The chorus considers the idea of salvation as a satisfying drink, as presented in John 4:10-14. The second line rejoices in the Great Exchange, at times represented by a change of garments, but here represented by a change of cups—Christ drinking God’s wrath for us and giving us God’s grace. Line 3 quotes Psalm 34:8, indicating that Christ is not only satisfying, but delightful. The chorus closes with another reminder that satisfaction is found only in Christ, a life-changing truth taught throughout the Scriptures (Ecclesiastes, Psalm 63:1-5; 73:25, et al).

Verse 2 meditates on salvation as a bountiful feast, as presented in Isaiah 55:1, Luke 14:15-24, Matthew 22:1-14, Proverbs 9:1-6, and elsewhere. Our Lord invites us to a sumptuous banquet where all of our needs and desires are met, and He invites us to come freely. What grace!

(Note: No hymn reflects the grace of salvation’s feast as powerfully as Isaac Watts’ How Sweet and Awesome Is the Place. I commend it to you.)

Verse 3 refers to yet another cup, the cup which Christ instituted on the night before His crucifixion as part of the Lord’s Table (Luke 22:14-20; 1 Corinthians 11:23-25). The juice and bread are symbolic reminders of Christ’s Person and Work, and are partaken in remembrance of Him.

Verse 4 refers to a cup that has not yet been enjoyed. As He ordained the Lord’s Table, our Savior promised that He would not drink of the cup again until He does so with us in His Kingdom (Luke 22:18). Thus, we long for Christ’s return, when we will enjoy the feast of salvation with Him face to face. Indeed, even our observance of the Lord’s Table points us to His coming (1 Corinthians 11:26). Thus, we look back to what He has done and forward to what He will do. “Come, Lord Jesus!”

(The notes for Salvation’s Cup were written by Chris Anderson.)

]]> http://www.churchworksmedia.com/2009/11/12/salvations-cup-notes-and-discussion/feed/ 0