The Nature and Meaning, of the Passover Symbols

Well, the title of our study today is, The Nature and Meaning of the Passover Symbols. The nature and meaning of the Passover symbols will begin, as we typically do, by turning to a passage of Scripture which will set the foundation for us on this subject matter. So if you'll turn with me to Luke 22. Luke 22, as it is here that we have the very clear Passover instructions. And it is here we're introduced to the symbols of the bread and the wine.

These symbols were not created by man coming together and trying to think of some ceremony. Rather, they are here before us by divine appointment. Divine appointment. So Luke 22, and let's read verses 14 through 20. From the very lips of Jesus Christ himself, he now institutes the symbols and instructions are given here.

Luke 22, let's read verses 14 through 20. When the hour had come, he, Jesus Christ, sat down and the twelve apostles with him. Then he said to them, With fervent desire I have desired to eat this Passover with you before I suffer. For I say to you, I will no longer eat of it until all is fulfilled in the kingdom of God. Then he took the cup, gave thanks, and said, Take this and divide it among yourselves.

For I say to you, I will not drink of the fruit of the vine until the kingdom of God comes. And he took the bread and gave thanks and broke it, and he gave it to them, saying, This is my body which is given for you. Do this in remembrance of me. Likewise, he took the cup after supper, saying, This cup is a new covenant in my blood which is shed for you.

So let's stop there. So there you have it. By divine appointment, we have these symbols here established by our Savior, Jesus Christ. Here on the night before his sacrifice, verse 19, he takes bread, gives thanks, breaks it, and gives it to the disciples. Take this. This is my body given for you. And notice, do this in remembrance of me. And in verse 20, it says, Likewise, likewise, he took the cup after supper, saying, This cup is the new covenant in my blood which is shed for you.

So why do we have these symbols of the bread and the wine in our Passover? And why do we attach the meaning of the bread to his broken body and the wine to his spilled blood? Well, it's because these symbols and what they represent are now given to us by Jesus Christ himself, who's the head of the church. But, but, despite Jesus's clarity and despite the New Testament writers' efforts, as time has passed, confusion surrounding the Passover observance has become widespread, widespread.

And it continues today, that confusion. And while there is much confusion that surrounds this whole observance, there is one aspect of the confusion that I believe has risen in greater significance than any others. I believe what we find today is the greatest confusion concerning the Passover observance revolves, of all things, around these symbols. And, specifically, around the nature of the symbols themselves, I believe that there is more confusion surrounding the nature of these symbols than any other aspect of the Passover observance.

And I say that because what has happened over the years is that these signs, these symbols of the bread and wine, have become not merely symbols or signs which point to a greater reality, but rather, the symbols and the signs over time have become viewed as the greater reality. You understand the difference? The teaching comes from the Catholic Church. They teach, and many Catholics, many professing Catholics believe that the sign or the symbol, when taken, has become the reality.

So the teaching is this, that when that little wafer is placed on the tongue of the professing Catholic, that that wafer actually becomes Christ's body. And when the wine is in the drinking of the wine, it's no longer wine at that point. It has actually become the actual blood of Jesus Christ himself. And so the teaching of the bread and wine symbols or signs here, they will teach that the signs don't simply point to the greater reality, but they become viewed as the greater reality. Let me give you a trivial example. It's not simply that the sign says this way to California.

It is suddenly the sign is California. You see? Another trivial example. It's not simply that the little sign in the baker's display case says cinnamon roll. It is that that little sign has become the cinnamon roll. You see? Again, the heresy teaching is this. It is that the Passover symbols, it is not that the bread or the wine is representative of the broken body and blood of Jesus Christ as a result of his sacrifice, but rather it is that the bread and the wine are or have become the actual body and blood of Jesus Christ.

This is the teaching, and this is the belief of many who accept this and participate in this weekly exercise. And so when these symbols or these signs are taught to be different than what the Bible teaches, you and I have the high responsibility to be a voice of correction, a voice of truth. You may ask, well, why is it important to be a voice of truth as to the nature, the true nature of these symbols of the bread and the wine? Well, with an incorrect view of these symbols, there is a deception that takes place, a deep deception, and it's our responsibility to shine light into darkness.

And the great deception is this, because what happens is the partaker who's participating in this exercise and the weekly symbols, they partake of it without ever actually embracing the reality to which the symbol points. That's what's happening with so many who are taking these symbols in this way. They partake of them without actually understanding the truth to which they represent. A trivial example, again, the individual may know that there's a sign up on the freeway. They may know that that sign points to California.

They may know the sign is there. They may have actually parked their car under it. They may have actually taken pictures with it, pointed out to other people. So the individual can be very confident and familiar with the sign without ever actually arriving to the place to which it points. They know the sign, but they've never actually been to California, you see. Likewise, there could be many who participate in the Passover symbols without ever actually arriving to their true significance. Or, to continue out the trivial examples, if an individual can frequent a bakery in the bakery there, there's all kinds of signs that point to flonds and cinnamon rolls and such.

They're able to point to the sign. They're able to be familiar with them, but you ask them, have you ever actually eaten that to which it points? And the answer has to be no. They haven't. They haven't ever actually eaten it. In other words, they know the cinnamon rolls sign very well, but they've never actually tasted it.

Likewise, in Passover observance, there is a potential for an individual to be familiar with the signs and the symbols without ever actually internalizing all that they point to.

And again, it's important for us to be alight in these matters. And it's important for us to know the incorrect teachings. It's important for us to know this in order for us to be, when we are in a teaching position, to know how to teach with regards to these symbols, and how to teach with regards to the truth behind them. So, I'm going to quote you some different quotes from the Catholic Catechism and what it says regarding their Eucharist. Now, the Catechism is simply the Catholic Church's doctrinal manual, if you will. That's the Catechism. And the Eucharist is the name they give to their observance of taking in the bread and the wine. So, the Catechism, we could say, in general, is their doctrinal manual. The Catholic doctrinal manual, the Eucharist, is their attempt to partake of the symbols of the bread and wine. So, I'm going to be quoting to you from the Catechism, 1992 Roman Catholic Catechism. It's, of course, blessed by the Pope for instruction of the Roman Catholic people. And what I'm about to read is to show us how entrenched, what an entrenched belief there is. So, when we're in a teaching position, this is what we know, and this is where we can come from to help overcome this incorrect teaching. Quote, quote, the Eucharist says the Catechism, the Eucharist is the source and summit of the Christian life. In other words, it is there in their mass service in the Eucharist, quote, that the Christian life is crystallized, discovered, and truly experienced. The Christian life is crystallized, discovered, and truly experienced. Quote, for in the Eucharist, and this is section 1330, I'm quoting from, in the Eucharist is contained the whole spiritual good of the Church. In the Eucharist, section 1334, is the sum and summary of our faith. Unquote. So, the Eucharist, where they take in these symbols of the bread and wine, they put forth that it's the sum and substance of the Christian life. It's all contained in that Eucharist exercise. It's the absolute apex. It is the absolute imperative experience for any Catholic faithful, they would say. Why do they say that? Why do they say that? Because, quote, Christ's presence is a substantial presence, brought about through the conversion of the substance of the bread and the wine. It is fittingly and properly called transubstantiation.

Unquote. Transubstantiation. What is that? What is that? Quote, transubstantiation.

The body and blood of Christ are there. In fact, the wine and the bread become Christ's blood and body. And they do so at the anaphora, which is a prayer of thanksgiving and consecration, which is at the heart and soul of the celebration. Unquote. So what is the catechism saying? It's saying that when the priest prays and gives thanks over the symbols of the bread and the wine, then at that moment transubstantiation occurs. I won't spell it for you. I'll let you on your own on that. You'll need to Google it like I googled it. Transubstantiation occurs where the symbols or the signs become the actual body and blood of Jesus Christ.

The catechism teaches that at that moment of the priestly prayer, the bread changes and actually becomes Christ's body. And the wine changes and actually becomes the actual blood of Jesus Christ. So again, this is what we're overcoming. This is the entrenched belief. And we need to begin to teach, if we have a teaching opportunity, what these symbols are not. Scripture does not support that. They may say, if you come against this argument and you have an opportunity to give a word, they may say, well, what does it really matter? You know, you can believe it points to something. I can believe it is the actual something. Does it really matter? Does it really matter?

Can't we just look at it in two different ways? Well, no. No, we can't. Because there's two dramatic consequences that emerge from believing in this transubstantiation. Two dramatic consequences.

The first. The first. When you say that transubstantiation has taken place, and that you have the real presence of the real Christ in these symbols, then what they're saying is that in the Mass itself is a sacrifice.

What they're saying is that in their Mass service, it is a sacrifice. In which the sacrifice at the stake is represented to God and applied to the people. Some might say, oh, no. I don't think some Catholics would say, I don't believe that. I don't think I believe that. Well, here you go.

Catechism, section 1366. Quote, quote, the Eucharist is thus a sacrifice because it represents, makes present, the sacrifice of the cross. Unquote. So they're putting forth that Christ's sacrifice and at their weekly Mass, they both share in the actual presenting of Christ's body. So the offering of bread and wine by the priest is therefore the same as the offering Jesus Christ made on the stake. They teach, and again, that as you take in the bread and drink the wine, it turns into the molecules of Christ's body.

And as you chew it up, it's like a chemical change, they believe.

And the molecules there. And you will find some that accuse the Catholics of cannibalizing, cannibalizing his body, literally drinking his blood. Oh no, some Catholics would say, I don't believe that. Well, let me give you a catechism. We would say, quote from the catechism, the victim is one and the same. The same now offers through the ministry of priests who then offered himself on the cross. Unquote. The victim is the same. What Christ did upon the stake as a sacrificial offering for sin is now represented as an offering by the priest in these transubstantiated elements of the Eucharist. So as a result, what the priest offers up, they say, there is a representing of Christ's sacrifice, atoning once again for the sins of the penitent, which are present there at the Mass service. Okay. And look what the catechism further says as a side note, as a result of what's to happen. The catechism continues by saying that the sacrifice is also made for others who have died. Quote 1371, section 1371, those who have died in Christ but are not yet wholly purified by means of this sacrifice, quote, it enables them to enter into the light and peace of Christ. Unquote. So what they're talking about is through the action of the Mass, their belief is that actually speeds up purgatory for those that, you know, haven't been yet made wholly purified. You know, that's of course a false teaching as well. But it shows you, you know, once you establish one false doctrine, then it's very easy just to build upon it. False on false, false on false. So what's our response to this? What's our response? And where can we point them to show them the Bible doesn't support this? Well, we would quickly, very quickly turn them to Hebrews 10. And let's turn there as well. Hebrews 10 in verse 10 through 14. You know this passage of Scripture. Hebrews 10 verse 10 through 14. How would you first combat this here at heresy?

That Christ is offered up to sacrifice again and again in this way. Well, let the Bible be your defense. Hebrews 10 verse 10 through 14. Look what it says. Hebrews 10 verse 10.

By that will we have been sanctified through the offering of the body of Jesus Christ once for all. You heard that? Verse 11. And every priest stands ministering daily and offering repeatedly the same sacrifices which can never take away sins. But this man, Jesus Christ, after he had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till his enemies are made his footstool. For by one offering he has perfected forever those who are being sanctified. Let's stop there. So what does the Hebrew writer tell us here? We know Hebrews tells us of this priest. The priest used to offer up sacrifices for the sins. They would first go in and offer the sacrifice for themselves, themselves being a sinner, and they would offer a sacrifice for others. There they can never take away sin, but when he, Jesus Christ, who himself had no sin, came as the perfect sacrifice, he made a once and for all atoning sacrifice for the sins of the people. Verse 11, once for all, done. Verse 10 again, by that we will have been sanctified through the offering of the body of Jesus Christ once for all. Verse 14, for by one offering he has perfected forever those who are being sanctified.

Finished, Jesus Christ said, didn't he? Not partially finished. Finished. Done.

He died for mankind once and on the basis of that one-time sacrifice on the stake, he provided the atonement for sins for all those who believe and all those who are being sanctified. And he left us the symbols of the Passover, the very symbols that are to remind us of that spilled blood and broken body that he bore upon the stake for our sins. So there is not two ways of looking at the same things. These are just totally two conflicting viewpoints, aren't they? So that's a severe consequence of that teaching, the erroneous belief that there's an actual representing of his body and blood in repetition at the Mass service over and over again. But we would show them that that's not correct and show them this, that if you believe that, then that in and of itself rules out a one single sacrifice for sin. Because if the event is made to be an actual sacrifice again, it's repeated every Mass, if that's true, then it did not take place once and for all.

But we know it did. Hebrews tells us it did take place. So it's not right to teach anything else or to believe anything else. Okay, that's one consequence. Let's go for a second consequence.

In this error in teaching, the second consequence is that at its core, the doctrine of transubstantiation, there is at its core worship of an idol. Worship of an idol. That's the second consequence of this doctrine of transubstantiation, worship of an idol. Listen to the catechism. It goes on to say here, quote, it is right to worship the Eucharist, genuflecting or bowing deeply, unquote. So you got that. Genuflecting simply means to, you know, to get on a knee, to bow.

It is right, I'll quote again, is right to worship the Eucharist, genuflecting, bowing on knee or bowing deeply, unquote. Why? Why is it right to worship and bow deeply before the bread and the wine?

Because from their perspective, it's logical, isn't it? From their perspective, when they're carrying that thing down in procession or veneration, their belief in their eyes, they're not merely carrying symbols, are they? No, they're carrying the actual real presence of Jesus Christ in the bread and the wine. Section 1378, quote, it is because of that reason that they are to be reserved for veneration and carried in procession.

John Paul II in his Catechism wrote, What's our response to this? This may be a quicker one. We would simply think back to the Exodus and the Ten Commandments, wouldn't we? This completely blows out the first two commandments.

There's idol worship here. You shall not make for yourself an idol. There's idolatry here, bowing down, worshiping idols. Again, you just blew out the first two commandments.

So there you are. The two consequences that we can put forth to teach them what the symbols are not. They are not these things.

Now, our response to overcome and correct error in thinking, whether it's this or anything, is not to question sincerity of heart. There are some very sincere, professing Catholics out there.

Unfortunately, they're blind to these things, though, aren't they?

So you don't question sincerity. You lovingly guide them. Ask them these questions. Lead them to the conclusion of their belief. Well, if that's true, then what would it mean for this? Is there a once-and-for-all sacrifice? I wonder with that belief. I wonder if you're bowing down to this bread and wine. Is there idolatry there? I wonder. What do you think about that?

Do you lead them? That's important to know and sometimes to study the incorrect beliefs. So if we ever have an opportunity, we can lovingly guide people into truth.

Truth that, by the grace of God, we've been had our eyes open to. And we can pray the same for them.

So we can point them that, unfortunately, they are sincerely wrong.

These same people would come to a place like this, and they would say, you know, you don't have anything in here. You don't have anything in there. And we would say, exactly. This doesn't even look like a church in their viewpoint. Exactly. Why?

Why? Why don't we have anything in here in this way?

It is so our eyes would always be turned to God the Father and not towards something else.

Visitors would come and they would say, there's nothing in here except the Bible's on your lap.

Well, that's correct. That's correct. Why? We're here to build a relationship with God, and the Bible helps us to understand the meaning behind these things. And God knew, moved by a corrupt heart, man, when they see idols in those kind of things, when the symbols are elevated, before you know it, we'd be bowing down to them. That's the corrupt heart in man. We'd be bowing down toward idols rather than bowing down toward him. That's the wisdom that God puts forth in the commandment there. But so many thousands, thousands find themselves every Sunday worshiping and bowing down to the bread and the wine, bowing down to symbols.

Incredible. Well, we know that that's not the case. So if that is not what the symbols are, what are they? What are they then? Well, simply put, when we partake of the Passover symbols, we are coming to feed on Jesus Christ, but we are coming to feed on Him in our hearts, aren't we? We're to take Him in in our hearts.

We do not elevate the symbols beyond what they represent. Rather, we elevate our hearts in our approach to the symbols in all that they represent. That's a key. I'll repeat that. We do not elevate the symbols beyond what they represent. Rather, we elevate our hearts as we approach these symbols in all that they represent. It's always a heart. Elevate the heart. You know, that's how we came to trust in God and His Son through the heart. Maybe in your youth at some point, you heard the Word of God. Someone explained to you, you know, Jesus Christ is the bread of life. Maybe in childlike trust, you said, you mean when we go to the baker's dead? Is He like that when we take that cinnamon roll that I love so much? Is He the bread of life like that? And the Father says, no. No, son. Of course not. In a spiritual sense, just as you take that bread and it nourishes your physical body, well, Jesus Christ, we take Him in as the bread of life and He nourishes us spiritually.

So by faith, we receive Jesus Christ in our life. It's spiritual nourishment. We take Him in, but it's not a physical thing. The sign, you see, points to a reality that's different and more significant than itself. That's an important note there. Maybe say that to them. If you ever have to give a hope that lies in you, this is important. The sign points to a reality that's different and more significant than itself. You see, in the celebration of the Passover, we're taking in the bread and the wine. We are brought to the sacrifice He made. What do you mean? Does that mean that we're actually transported to the sacrifice? No, it's a picture. It's a metaphor. We come to these symbols and they merely point us to the things unseen. They point us to something greater than themselves. In other words, when I take in the bread and the cup, I'm not so focused in on the actual bread or the actual wine. I know that that wine was lovingly purchased sometime before.

I know where the wine comes from. I know the bread was lovingly baked sometime before. I know where the bread comes from. It's clear where it comes from. It's obvious. But when I take in the symbols, and you take in the symbols, we are to look into it and through the symbol and beyond the symbol, aren't we? And look beyond it and all that it represents. We're confronted by Jesus Christ, the wonder of all that He did for us.

It is there I grasp what the symbols represent. We feed upon Him the bread of life. We drink and taste our sin forgiven. It's not a representation of His sacrifice. We taste these things as a result of the reminder of His once and all sacrifice. When Jesus said, I am the bread of life, He who eats me will never hunger. What do you think He meant?

It's a metaphor. I am the door. I am the light. I am the bread. I am the living water.

You know, we shouldn't think for a second that the disciples, when He took those symbols after the meal and said, here, take this, do this, and drink this. You know, they knew what He was speaking about. They didn't think it was His actual blood or actual bread or actual body in that bread.

No, it's a cup of bitterness that He was about to drink. It's a cup of blessing that we enjoy today.

And the fact that over time, man has transmuted it into a superstitious practice, which has held millions in its sorry grasp, putting an idol between them and the true discovery of Jesus Christ, well, it's the greatest of all tragedies, I believe. Greatest of all tragedies. Because the Catholic Church has brought millions to an idol rather than bringing them to the Son.

It's really the greatest of all crimes, we could say. The devil could take the very sign that was meant to point to Jesus Christ and have the sign be a mechanism of taking it away from Jesus Christ and pointing them to an idol instead. Greatest of crimes. So many men and women kept from the truth of Jesus Christ and God the Father by the elevation of symbols rather than the elevation of the heart that comes to the symbols. We need to speak the truth, be a light in the darkness.

But, you know, in thinking about these things, we should never assume that because we know something of these symbols, that we ourselves are immune from the possibility of participating in these symbols in an unworthy manner. Could never to assume that. Because a response like this to a study like this shouldn't be that we point to others and we shake our heads and we think, oh, look at how blind they are. You know, we can compare and contrast these things, but very quickly we need to turn the admonition upon ourselves. You know, turn the mirror upon ourselves. Ask, well, I wonder what aspects I might be blind in with regards to my participation in the Passover.

The Apostle Paul was a master in turning the mirror upon himself first often. He would turn it upon the churches he would write to, and he turned the mirror on the very Passover observance onto the Church of Corinth and was very stern with them and having them look at their participation. So let's do the same as well today. Let's turn to 1 Corinthians 11. 1 Corinthians 11 in verses 27 through 32. This is important because while we can compare and contrast with those who haven't had their eyes open to these things, the Apostle Paul now warns the Church that the Church can be condemned with the world if we're not careful with this very Passover observance here. Look what Paul does here. He turns the mirror upon us. 1 Corinthians 11 verses 27 through 32. That's what he says to us, the Church, what we must be careful of. 1 Corinthians 11 verse 27. Therefore, whoever eats this bread and drinks this cup of the Lord in an unworthy manner will be guilty of the body and the blood of the Lord. But let each man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. So he's speaking to God's people, the proper discernment of the body and the blood here. Continuing in verse 30.

For this reason many are sick are weak and sick among you, and many sleep. For if we would judge ourselves we would not be judged. When we are judged we are chastened by the Lord, that we may not be condemned with the world. Let's stop there. So Paul is saying make sure God's people, make sure you're discerning Christ's body in the proper way so that you won't be condemned with the world. Because even though they might have a certain blindness, but we might have a different blindness, right? He says discern these things. We must discern these things.

In proper discernment as we come to these symbols, I'll tell you where it starts.

Number one, and we already referenced it a little bit, it's the heart. You know, Paul is speaking to the heart here. He's not speaking of that of the actual symbols of the bread, but he's speaking to the heart which approaches these symbols. That is what must be examined prior to coming to these symbols. The condition of the heart must be right before coming. Our heart, our relationship, must be elevated. Not elevate the symbol beyond what it is. Elevate the heart. Our relationship with God must be elevated. That's always been the theme in all the Passover instructions since the very beginning. I'll show you. This is very neat. I love this. Exodus 12. Let's go back to Exodus 12, if you will. Let's look at the first observance instructions here of Exodus 12. This is fascinating to see. Exodus 12 and verse 43, From the beginning, approaching the Passover, the instruction has been to always elevate the heart, always elevate the relationship with God. That's what is elevated as we come to participate in the Passover observance. We don't elevate symbols. We elevate the relationship, and that's been from the beginning. Let's look at verse 43 here and see what the elevation that's spoken of here.

Exodus 12, verse 43 through 49. Look at this. It says, verse 43, And the Lord said to Moses and Aaron, this is the ordinance of the Passover, No foreigner shall eat it, but every man's servant who is bought for money, when you have circumcised him, then he may eat it. A sojourner and a hired servant shall not eat it.

In one house it shall be eaten, and he should not carry any of the flesh outside the house, nor shall you break one of its bones. All the congregation of Israel shall keep it.

Verse 48, And when a stranger dwells with you, and wants to keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be a native of the land. For no uncircumcised person shall eat it.

Verse 49, One law shall be for the native born, and for the stranger who dwells among you.

Let's stop there. So not just anyone could come and participate in the Passover. That's the way it's been since the beginning, hasn't it? The beginning instructions. The question here is, when a stranger comes and wants to keep the Passover, can they? That's the question. This was a valid question because in the history of Israel, they always had these non-Israelites living amongst them in large numbers. So when the servant or the sojourner passed through, they might even say, I believe in your God, I worship your God, I've given up other gods. Can they keep the Passover with us? What's the answer? No. Unless. Unless an elevation has taken place. There must be an elevation in the individual's relationship with God before they can participate. That's the way it's always been. So what is the requirement to keep the Passover? Well, if you believe in me, God says, and you're an Israelite, you must be circumcised before you can keep the Passover.

Same for the non-Israelite. For the non-Israelite, if you believe in me, you must also be circumcised or you can't keep it. Let's read verse 48 and 49 again.

And when a stranger dwells with you and wants to keep the Passover to the Lord, let all his males be circumcised and then let him come near and keep it. And he shall be a native of the land, for no uncircumcised person shall eat it. Notice one law for the native-born and for the stranger who dwells among you. So do you see what's elevated here to keep the Passover?

From the beginning, to keep the Passover, you must have entered into a covenant relationship with God.

Not just anyone could keep it. To keep the Passover, you had to be part of the covenant with God.

In the covenant at this time, Abraham was told by God, I'm going to make a covenant with you and the sign of that covenant, the sign so that everyone will know that you're in a covenant with me, is that all your males will be circumcised. That was the sign. This is the required elevation of the relationship required in order to come and keep the Passover.

In other words, there is a certain higher level of relationship that must first be established between the individual and with God before you come to the Passover. I, God, must have entered into a covenant with you. You must have entered into a covenant with me. So they'd be circumcised, and then they could keep the Passover. They had to become part of that covenant first. They had to have elevated their relationship in that way with God first. And as we continue to read, what do we find? We won't take the time to turn there, but write down Deuteronomy 30 verse 6. Deuteronomy 30 verse 6. Before Israel got into the Promised Land, Deuteronomy 30 verse 6, God told them, there is a time coming in which I will circumcise your heart.

Your heart. That's what it was pointing to, wasn't it?

Promise from the very beginning, there was something greater coming. It was a circumcision, but not a physical circumcision. It would be a circumcision of the heart.

And then, if you continue to read in the New Testament, and we'll turn there now, you continue to read about this circumcision of the heart and the elevation of relationship with God in that way. So let's turn to Colossians 2 here. Turn with me to Colossians 2. This speaks of that.

The elevation of relationship, then entering into a new covenant, just as the same as they had to do back then. But this was a new covenant that was coming. Colossians 2, 11 through 13, this brings us to the ultimate elevation of the heart, the ultimate elevation of the relationship with God.

This must take place before you keep the Passover. You must have made a covenant with God, or you can't take it. That's what the instruction said. So Colossians 2, look what it says here at verse 11 through 13. This is the new covenant to be entered into. And how do you enter into it?

Colossians 2 verse 11, in Him you were also circumcised with the circumcision made without hands by putting off the body of sins of the flesh, by the circumcision of Christ, buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made you alive together with Him, having forgiven you all trespasses. Let's stop there. So now it's not a physical circumcision, but a circumcision of the heart.

And it's the circumcision made without hands, the putting off of the body of sin, of flesh, by the circumcision of Christ. How does one receive a circumcision of the heart? How does one receive enter into that higher relationship to participate in the the Passover, as per the instructions? Verse 12, buried with Him in baptism. There you have it, raised with Him in faith, working of God, raised Him from the dead, who raised Him from the dead.

So when you're baptized, it's the raising of your heart. It's the raising of the relationship with God, symbolically here. And so when you die symbolically, and you come and you have hands laid upon you, you literally receive the Spirit of God, and God circumcises your heart.

So again, the truth of Scripture, and this is what you would tell individuals, the truth of Scripture does not raise the symbols beyond greater than what they represent, but rather Scripture raises that of the relationship and the heart which approaches the symbols at the Passover service. It raises our heart and our relationship so we can understand the depth by which the symbols represent. Scripture does not raise the symbols. It raises the heart, raises the relationship. You know, that's why unless you've been a participant in the new covenant, you're not to take the Passover. So it's really not the pastor that says you can't. It's God.

Each of us must personally accept the covenant. It's a personal thing between you and God.

And that's why we ask, have you been baptized? That's why we're particular sometimes in our counseling before they take the Passover. Were you baptized? Were you truly repentant?

Did you truly understand what sin was and you were coming out of sin? You made a covenant with God. Were you baptized? You understood you were breaking God's law? You were immersed? You had hands laid upon you? Receiving of the Holy Spirit? And so on. Some may say, why are you so picky about that? Well, this is why. This is the foundation. We want to make sure that that individual has been entered into a higher relationship. That's why we're careful with our counseling in this way. Our heart, our relationship must be raised to meet all that the symbols represent.

And it's through God's Word that we come to raise our hearts, to deepen our relationship with Him.

You know, it's fascinating to think about what a Mass service looks like. If you've ever had the opportunity to view a Mass service, you'll scarcely see a Bible opened. You really will. Why is that?

Well, if you remove the Bible from their laps, well, then you can just say whatever you would like to say about the symbols.

But we know the Scripture tells us and educates us on what the symbols represent so that we can come. That's why we don't come and sit in silence. You know, we don't come and just partake of the symbols, do we? In silence. No. We look into Scripture and the focus is on reading Scriptures. What are we here doing?

What are we representing? What does the bread represent? What does the blood represent? So that our hearts can be right with God and raised as we partake them.

God's Word must accompany the symbols as it tells us all the depth of the symbols' meaning. There. Well, let's be like bearers in the darkness. Let's teach these things. Let's proclaim this truth, the true nature, the true meaning of the symbols. Let's fast before the Passover so as we can come to God and ask Him, give me a deeper understanding this year, Father, of the Passover. Raise my heart to all that they represent. Let's come to the Passover together with a renewed relationship. Raised hearts, hearts worthy to come to these symbols and the wonder and the fullness of all that they represent.