Reflection Upon the Lord’s Supper
After having been to the Lord’s Supper, you must not conduct yourself as if you have left behind a heavy burden about which you had been so concerned, and you are now quite satisfied because you hope that you have neither eaten nor drunk judgment to yourself—and thus return to your former state and way of life. See to it that you refrain from such behavior. Be very careful to conduct yourself well after the Lord’s Supper. If Satan has not been able to gain the advantage over you in the preparation for and celebration of the Lord’s Supper, he will yet endeavor to get the advantage over you after the Lord’s Supper. After the Lord Jesus had been baptized, He was tempted of the devil, and after the disciples had celebrated the Lord’s Supper with Christ, they were in that same night offended and dispersed, and Peter was sifted as wheat. After Paul had been drawn into the third heaven, there came an angel of Satan who buffeted him. This is generally also true for believers—after having been comforted they must arm themselves against the assaults of the enemy, so that he may not get a hold upon them. As one must be on guard against the enemy, he must likewise take special care to conduct himself appropriately toward God, his Benefactor. We may indeed apply to this spiritual meal what God demanded of Israel upon their arrival in Canaan with its abundance: “When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which He hath given thee. Beware that thou forget not the LORD thy God” (Deu. 8:10–11).
Reflection consists first of all in a quiet reflection upon how we have fared at the Lord’s Supper, and furthermore, how we have behaved ourself and what God has done for us. “And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness” (Deu. 8:2).
Reflect upon what your condition has been.
(1) Have you been actively engaged during the time of preparation? Have you taken the time for it, or did you continually postpone it until time slipped away from you and a slight spiritual motion with a prayer or two had to do? Was there a reflection upon sin, and a wrestling to receive Christ? Was there a lively inclination and a stirring to repent, or were you in darkness, listless, and discouraged?
(2) What was your condition during the administration of the Lord’s Supper? Were you sorrowful or joyful? Were you tender, or hard and insensitive—all this being intermingled with sorrow? Were you in the dark or was it light; were you moved or composed; did you exercise faith or were you full of fear? Were you filled with longing or was it barren within?
Reflect also upon the manner in which the Lord has manifested Himself to you.
(1) Were you sorrowful both when you came and when you returned, not having sensed the Lord’s presence?
(2) Did you receive peace, quietness, hope, assurance, and joy? Did you sweetly cleave to the Lord, doing so while weeping, without much comfort? Or could you entrust it all to the Lord, and did you in love lean upon your Beloved? Did the Lord manifest Himself to you in a special manner with extraordinary revelations, or by granting clear and powerful assurance? Reflect upon these and similar matters. Do not deny what you have received; highly esteem the very least thing. If the soul can thus engage itself in quiet meditation, the Lord’s Supper will have a sweet aftertaste. One will perceive his failures and acknowledge the free grace of God, His goodness, and His benevolence. It will be a renewal of friendship, and be as a wedding dinner, treating Jesus to His own dainties, saying, “Let my Beloved come into His garden, and eat His pleasant fruits” (Song of Sol. 4:16). Yes, you may then receive that blessing during reflection which you missed while partaking of the Lord’s Supper.
Reflection to Be an Expression of Gratitude
Secondly, reflection consists of joyous gratitude: “Bless the LORD, O my soul, and forget not all His benefits” (Psa. 103:2); “Praise the LORD, call upon His Name, declare His doings among the people, make mention that His Name is exalted. Sing unto the LORD; for He hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isa. 12:4–6).
Gratitude consists:
(1) In knowledge of, observance of, and appreciation for, the good which has been received. This pertains to the entire work of redemption by the Lord Jesus Christ and to all the benefits promised in the covenant of grace, as well as to those good spiritual frames and the Lord’s manifestation to you at the Lord’s Supper. “How precious also are Thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand” (Psa. 139:17–18). He who does not know the worth of what has been received cannot give thanks.
(2) In the acknowledgement that one is a partaker of these benefits: “… who loved me, and gave Himself for me” (Gal. 2:20). Such knowledge—of being a partaker—makes one joyful and renders the heart grateful.
(3) In the acknowledgement of the sovereign goodness of the Lord as the fountain from which alone these benefits have come forth. “Know ye that the LORD He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture” (Psa. 100:3). Goodness doubles the value of the gift.
(4) In a manifestation of joy before the countenance of the Lord about all that you have received, be it more or less. “For Thou, LORD, hast made me glad through Thy work: I will triumph in the works of Thy hands” (Psa. 92:4). A joyful giver demands a joyful recipient.
(5) In an inclination to requite. “What shall I render unto the Lord for all His benefits toward me? I will take the cup of salvation, and call upon the name of the LORD” (Psa. 116:12–13). Even though you are not able to requite, the inclination to do so is nevertheless required.
(6) In a blessing, boasting of, and praising of the Lord’s goodness, grace, and benevolence, which are manifested in the received benefits. “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (1 Pet. 2:9).
(7) In not being reserved when in the company of godly members with whom you are familiar. Instead, we must tell each other how it was with us at the Lord’s Supper; this is generally of much benefit both for those who listen and for those who speak. The one recognizes his own heart, the other is comforted, and someone else is encouraged to seek. They may then concur to thank the Lord together with psalms and prayers. “Come and hear, all ye that fear God, and I will declare what He hath done for my soul” (Psa. 66:16).
Reflection Must Consist in the Anticipation and Enjoyment of Having Fellowship with God
Thirdly, reflection consists in a continual looking unto and having fellowship with the Lord. “… walk before Me, and be thou perfect” (Gen. 17:1); “And Enoch walked with God” (Gen. 5:24). To that end it is necessary that one views God in Christ as a reconciled Father. Even when spiritual light dissipates, if one falls into sin and if strife comes, he must nevertheless hold fast to the immovableness of the covenant. It is neither your feeling nor your standing or falling which determines the steadfastness or stability of the covenant; rather, it is based on the immutability of God. “For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the LORD that hath mercy on thee” (Isa. 54:10); “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (Mal. 3:6). Therefore do not succumb so readily; hold fast what you have, be steadfast in faith, and conduct yourself manfully. If, according to your feeling, you cannot conclude the certainty of your state, then make the conclusion judgmentally. Observe this in the following passages: “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11); “Because we thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). Therefore set the Lord continually before you and live in a continual dialogue with Him—at one time pray, then ask for counsel, then express your dependence upon Him, then wait upon Him, then reverently worship Him, then rest in Him, then thank Him, and then again, offer yourself to His service. Acquaint yourself thus with Him.
All salvation, comfort, delight, holiness, and felicity for the soul is to be found in having fellowship with God. Such a soul perceives the righteousness of God as being only light, glorious, and pure—she loves it and rejoices herself in it, doing so all the more, since this righteousness is not against her unto condemnation, but the Surety having merited this, it is to her advantage. The soul also perceives the goodness and all-sufficiency of God, and in enjoying their efficacy, she not only is unable to find any desirability in creatures apart from God, but apart from God there is nothing which she desires, since the soul finds everything in God. The soul also perceives the holiness of God. Since she is unable to endure its luster, she covers her countenance and perceives in this luster her own sinfulness; and for shame, she shrivels away, so to speak, and becomes as nothing.
The soul also perceives the love of God, and being irradiated by this love, she delights herself in a most wondrous way, reciprocal love being ignited within her. She perceives the will of God as being uppermost and sovereign over all things. Thus, she loses her own will in whatever suffering comes her way and in whatever duties are before her. She wishes it to be thus because it is the Lord’s will. The soul perceives the majesty and glory of God, in comparison with which all creatures lose their majesty and glory and she bows herself deeply before her majestic God, worships Him with deep reverence and gives honor and glory to Him. She perceives the omnipotence of God, both within Himself and as it is operative toward His creatures. Then the power of the creature, which manifests itself either for or against her will, disappears. She sees the wisdom of God as revealing itself in all His works—both in nature as well as in grace. Thus, the wisdom of all creatures melts away and she is quiet and well-satisfied with the only wise government of God. The soul also perceives the veracity and faithfulness of God. She is acquainted with the promises, believes them, and is so confident as far as the certainty of these promises is concerned, that it is as if they were already fulfilled.
All this engenders a thoughtful and steadfast spiritual frame, quiet submission in whatever circumstances the soul encounters, a fearless courage in the performance of her duty, and a delighting herself in the task she has done for the Lord, leaving the outcome with resignation to the Lord’s direction. Such a life is truly a joyful life, and pure holiness issues forth from this. She acknowledges any virtue which is not practiced by having God in Christ in view, as a vice. Such fellowship with God is heaven itself: “… and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Th. 4:17–18). David says of this: “In Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore” (Psa. 16:11); “As for me, I will behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness” (Psa. 17:15). “Heaven” is quickly said, but it far transcends all comprehension. The soul who acquaints herself with God by way of such fellowship, has much liberty to lay her need before the Lord her Father and to present all her desires to Him in prayer, seeking their fulfillment. God, in turn, is a hearing and answering God to her. “Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not” (Jer. 33:3).
Behold, such is the eminent felicity of fellowship with God. Since you have entered into covenant with God, however, and this covenant has been sealed to you, you thus have the privilege to walk humbly with your God—this also being your duty. Therefore, acquaint yourself with the Lord, have peace, and let your holiness shine forth.
Reflection Must Result in a Despising and an Abandoning of the World
Fourthly, reflection consists in a despising and an abandoning of the world. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15–16). You are obliged to abandon the world, for:
(1) This is inherent in the covenant into which you have entered and which has been sealed to you. This means that God alone is your desire, resting place, joy, delight, and the One whom I fear. The world is therefore from now on, of no significance. It is merely to be used as a means through which you traverse as a stranger in order to come to the fatherland.
(2) The world is nothing but pollution itself and lies in wickedness; you, however, are washed by the blood and Spirit of Christ. How then can you again defile yourself? The Lord has called or drawn you out of this dreadful and wicked world, as He drew Abraham out of Ur and Israel out of Egypt—how then can you return there again?
(3) Those two, God and the world, stand in direct opposition to each other; whoever loves the one hates the other, for no one can serve two masters. “Whosoever therefore will be a friend of the world is the enemy of God” (James 4:4).
(4) The love of the world is an adulterous love, and your Bridegroom, Jesus, to whom you have been espoused, will be very jealous in response thereto. It also dishonors Him, for it is as if He could not sufficiently satisfy the soul—as if you needed something besides Him. It would then appear as if He were not sufficiently good and friendly to refresh and gladden His bride.
(5) He shall respond to such denial with more abundant comfort. The Lord shall not allow the abandonment of all that is of the world—motivated by love for Him—to go unrequited.
(6) It is nothing more than vanity. Moreover, what is the world with all its glory without Jesus?
(7) All this confusion, beloved, and all this grief, sorrow, and trouble originate nowhere else but in the world which, as your enemy, wounds you by either flattering or frightening you. Will you then seek out your own sorrow? Have you not tasted her bitterness long enough? Therefore come out of her, and let your walk henceforth be in heaven.
Reflection Consists in a Public Manifestation of One’s Christianity
Fifthly, reflection consists in a public manifestation that one is a Christian and a member of the covenant. Therefore, from now on wear the livery of Christ by walking as He has walked (1 John 2:6), so that all who observe you may know that you are loyal to Jesus and His cause (Acts 4:13).
This manifests itself primarily
(1) In love: “By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:35). Love the Lord, and indulge yourself continually in the love of your beloved Jesus. Manifest your love also to all believers since Jesus loves them and they cherish Jesus. Let not their imperfections and shortcomings hinder you in your love, since this love has another foundation. Let your loving heart also manifest itself toward all men—just as light and fire illuminate and yield warmth to both the good and the evil.
(2) In humility and meekness: “… learn of Me; for I am meek and lowly in heart” (Mat. 11:29). Since having made Jesus your choice has yielded honor, love, and safe-keeping for you, can there be any concern for the honor and love of men? What interest can there then be for the goods of this world? If you therefore have cast out ambition and lust for money, humility and meekness will show forth their luster. And since you have nothing unless you have received it from your beloved Jesus, you ought to remain small in yourself and manifest this by your friendly conversation, in being honorably dressed (and thus void of external show), by your conduct in your family and wherever humility is appropriate. If you are wronged or an opportunity to become angry arises, be on guard against wrath and vengefulness. Show that you are of a meek spirit, that you can endure this, and that you can love your enemies and do good to them.
(3) In benevolence, thus bearing the image of Christ. How benevolent the Lord Jesus was! Who did ever depart from Him, being yet uncomforted? Thus it must be with you: Comfort those who grieve, visit the sick, and be generous to the poor. If there is nothing you can give, nevertheless be friendly and manifest your compassion toward them. Let your light thus shine among men and manifest your faith by your works.
Reflection Must Manifest Itself in a Public Confession of the Lord Jesus
Sixthly, reflection consists in confessing the Lord Jesus. The Lord’s Supper obligates you to show forth the death of the Lord until He comes. Be not ashamed of Christ, His doctrine, church, children, or cause. Express yourself freely, and let it be manifested by your speech, deeds, and friends that you are loyal to Jesus. Rejoice when you have the opportunity to manifest how glorious, full of salvation, and precious He is to you. Rejoice when men despise you for Christ’s sake, and do not shrink back from persecution when you must suffer for the name of Christ. And if it would please the Lord to bring you to glory by calling you to be a martyr and blood-witness, do not refuse this crown, but rather receive it with joy.
Blessed are they who in preparation for, in celebration of, and in reflection upon, the Lord’s Supper may conduct themselves in harmony with that which has been said. He whose conduct approximates this is also well off, for those who halt will, with Jacob, also arrive in Canaan. Sincerity of heart is pleasing to God and renders support in the exercise of faith.
Many are desirous for all these spiritual frames and complain that they do not have them. They indeed have great reason to complain; however, what is the cause of all this? They themselves are certainly to be blamed, for they are lax in seeking. It is too difficult a duty for them to be thus engaged in spite of darkness and spiritual dullness. He who does not work will not eat, he who does not pray will not receive, and he who does not seek will not find. In the realm of nature God grants temporal blessings only upon the use of the means; God deals likewise in the spiritual realm. Therefore if you desire these things, actively seek them. Frequently come before the Lord as you are: as sinful, lax, listless, and ignorant. Show Him that with your small measure of spiritual life, you are impotent to overcome the resistance of the old Adam—yes, you cannot even engage yourself to do so. Therefore, while holding before the Lord His promises, pray to Him for preceding grace, His Spirit, and for willingness and ability to seek—and the Lord will hear and give you grace. This desire to seek and this supplicating for the Spirit in order that you may be actively engaged are pleasing to the Lord. In your impotent seeking your soul will frequently come into a more lively frame, and you will thereby quiet your soul and receive more light and comfort. May the Lord, who is good, cause you to seek and to find!
The excerpt above is from Wilhelmus a Brakel’s 4 volume systematic theology called The Christian’s Reasonable Service, which has been made available in an indexed form online.
I have to say that it is refreshing to read something that has depth. Anything that I find written today doesn't have this depth of thought. Not to put down any current authors on this site, but men don't write like this any more.
That being said, there are clear problems with this that derive from Protestantism. The fact that there is no mention of the Passover (the meal that was being eaten when Jesus instituted "The Lord's Supper") is a major problem. Teaching on the "Lord's Supper" should always start from the Passover. The preparation should reference back to the preparation for the Passover. The Passover is the context, and we should study passages in context.
I am not surprised by this, since Protestantism almost universally proclaims replacement theology. Westerners (mainly Europeans and Americans) read the Bible through the lens of their own culture. They don't understand Eastern cultures, so they just substitute their own thoughts. Considering Protestantism came out of Romanism (with Rome the center of western thought), this is a natural outgrowth. Accepting that God chose the Eastern people of Israel instead of their own tribe is hard for Western peoples to accept. Instead, they treat Israel as forsaken by God and replaced by their own culture.
What is sadder is that most Baptists have accepted the errors of Protestantism. Just like the Israelites saw the pagan kings and demanded Saul give them a king, the Baptists saw the buildings and "kings" of Romanism and Protestantism and decided they needed them too. The results are just as sad.
Dear Anonymous,
You are correct that there are problems with Protestantism. Also, please consider that the material here consists of applications; it is not the complete exegesis of the doctrine of the Supper. I agree that considering what was going on at Passover is important.
You are correct as well that Brakel took a Reformed view of the covenants, while the Bible teaches dispensationalism.
I trust readers of What is Truth? will get the blessing of the many great applications and will take the Supper more seriously, while not adopting the errors in Brakel's Dutch Puritan Reformed theology.
Thanks.