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You may turn to Matthew 26 for 
our meditation this morning. Matthew chapter 26. We consider 
the blood of the new covenant. The particular scene we'll be 
looking at is Jesus' celebration of the Passover in which he institutes 
the Lord's Supper. The Passover was that ceremony 
in Israel that ultimately pointed forward to the Lamb of God who 
takes away the sin of the world. Both ordinances, Passover and 
Lord's Supper, point to glorious redemptive acts that God wrought. D. A. Carson said, And just as 
the people of Israel associated their deliverance from Egypt 
with eating the Paschal meal prescribed as a divine ordinance, 
so also Messiah's people are to associate Jesus' redemptive 
death with eating this bread by Jesus' authority. I'll just 
pick up reading in Matthew 26 at verse 17. Now on the first day of the Feast 
of the Unleavened Bread, the disciples came to Jesus saying 
to him, Where do you want us to prepare for you to eat the 
Passover? And he said, Go into the city 
to a certain man and say to him, The teacher says, My time is 
at hand. I will keep the Passover at your 
house with my disciples. So, the disciples did as Jesus 
had directed them, and they prepared the Passover. One evening in 
Tom, he sat down with the twelve. Now, as they were eating, he 
said, Assuredly, I say to you, one of you will betray me. And 
they were exceedingly sorrowful, and each of them began to say 
to him, Lord, is it I? He answered and said, He who 
dipped his hand with me in the dish will betray me. The Son 
of Man indeed goes just as it is written of Him, but woe to 
that man by whom the Son of Man is betrayed. It would have been 
good for that man if he had not been born. Then Judas, who was 
betraying Him, answered and said, Rabbi, is it I? He said to Him, 
You have said it. And as they were eating, Jesus 
took bread, blessed and broke it, and gave it to the disciples 
and said, Take, eat. This is my body. Then he took 
the cup and gave thanks, and gave it to them, saying, Drink 
from it, all of you, for this is my blood of the new covenant, 
which is shed for many for the remission of sins. But I say 
to you, I will not drink of this fruit of the vine from now on 
until that day when I drink it new with you in my Father's kingdom. And when they had sung a hymn, 
they went out to the Mount of Olives." Let us pray. Our Father, we thank you for 
this passage of Holy Scripture, and we pray now that you give 
us minds and hearts to receive your Word. And God, may we truly 
receive the encouragement of that Word. May we receive that 
comfort that the Scripture provides. And may we be refreshed in our 
love for the Savior who gave himself for us. God, certainly 
the Gospel testifies of the grace and of the mercy and of the kindness 
and love of God. And I pray the table this morning 
would continue to remind us of these things, and that it would 
not just be a monthly thought, but we would live in light of 
the cross each and every day, Lord God. And we ask through 
Jesus Christ our Lord. Amen. Well, we notice here specifically 
in verse 28, Jesus' reference to the new covenant. For this 
is my blood of the new covenant, which is shed for many for the 
remission of sins. The simplest definition for a 
covenant is an agreement between two or more persons, and basically 
what covenant refers to in the Bible is God's agreement or God's 
covenanting to save his people from their sins. The Old Testament 
is a book of promise. The Old Testament is a book of 
anticipation. And the New Testament comes to 
fulfill, to realize, to demonstrate that the promises of God are 
yea and amen in the Lord Jesus Christ. So I want to make three 
observations on our text this morning. The first is to simply 
look at the New Covenant. Secondly, to see the means of 
ratification. Jesus says it is through his 
blood. And then thirdly, to notice the 
beneficiaries or those who benefit from this New Covenant arrangement 
that the Lord God has orchestrated. The first thing, though, as I 
mentioned, the New Covenant is prophesied or promised in the 
Old Testament. The Old Testament is called the 
Old Covenant. The book of Hebrews says that 
the New Testament or the New Covenant is a better covenant. 
Not to say that the Old Covenant was horrible and wretched and 
it was a bad thing, but rather it was anticipatory of the days 
to come when God would send forth His Son, born of a woman, born 
under the law. We have a prophetic word concerning 
the new covenant in Jeremiah. In Jeremiah chapter 31, verses 
31 to 34, God, through the prophet, announces, Behold, the days are 
coming, says the Lord, when I will make a new covenant with the 
house of Israel and with the house of Judah, not according 
to the covenant that I made with their fathers in the day that 
I took them by the hand to lead them out of the land of Egypt, 
my covenant which they broke. One of the aspects or one of 
the blessings or one of the great things about this new covenant 
is that it's unbreakable. You might have heard the phrase 
of the statement, eternal security or perseverance of the saints 
or preservation by God. That is a reality in the New 
Covenant. Whenever a sinner, by God's grace, 
believes on the Lord Jesus Christ, he is saved not to be lost, not 
to be let go, not to be abandoned, not to be forsaken by the Lord 
Jesus Christ. He is the surety. He is the mediator. He is the one who secures this 
covenantal arrangement. And so God, through the prophet, 
goes on and says, Though I was a husband to them, says the Lord, 
but this is the covenant that I will make with the house of 
Israel after those days, says the Lord. Notice, he says, I 
will put my law in their mind. The New Covenant isn't against 
the law. The New Covenant isn't anti-gnomian. The New Covenant embraces the 
law. The New Covenant rejoices in 
the law. The New Covenant sees that law 
internalized and written upon the sinner's mind, so that he 
says with his Savior, I delight to do thy will. So that he is 
made like that blessed man of Psalm 1, whose delight is in 
the law of his God, day and night. He goes on to say, and I will 
write it on their hearts and I will be their God and they 
shall be my people. The height of covenant blessing 
right there. Union with God. Intimacy with 
God. Isn't this what our first parents 
forfeited in Eden? Remember that the Lord walked 
among them in the pool of the garden. Remember that when the 
breach of sin came, they hid themselves from God. That communion 
had been ruptured. That intimacy was now gone. Instead of walking with the Lord 
in the cool of the garden, they went and they hid themselves 
because of their shame and because of their sin. Well, God in the 
New Covenant is bringing intimacy. God in the New Covenant is bringing 
those two offended parties together again. He does this through the 
Blessed Peacemaker, which is Christ Jesus, our Lord. The surety 
of this better covenant. He goes on in this promise of 
the New Covenant. He says in verse 34 of Jeremiah 
31, No more shall every man teach his neighbor and every man his 
brother, saying, Know the Lord, for they shall all know or they 
all shall know me from the least of them to the greatest of them, 
says the Lord. That means within the New Covenant 
communion or covenant community, those who have professed faith 
in Christ. We don't have to evangelize them. 
They're already knowledgeable. Not just they assent to who God 
is, but the knowing of the Lord here is to be compared with Jeremiah's 
statement in Jeremiah 9. The knowledge of the Lord is 
that intimacy, that communion, that realization that God is 
my God and I am his son. This is what the prophet says 
the new covenant is bringing, and at the end of verse 34 he 
says, for I will forgive their iniquity and their sin I will 
remember no more. When we come to the table this 
morning, when we consider these elements, consider these promises. Consider these realities, that 
the law of God is now internalized. that it is something we delight 
in, in the inner man. That we can say with John, it's 
not a burden, it's not grievous. That we can follow our Lord's 
statement in John 14, those who, or if you love me, you will keep 
my commandments. Consider as well at the table 
the fact that we now have that intimate relationship with our 
God through the Lord Jesus Christ. It is as if He walks with us 
among the cool of the day, each and every day. And we have been 
brought out of darkness into light, and our sins and our transgressions 
have been forgiven. Isn't this a blessing? For I 
will forgive their iniquity, and their sin I will remember 
no more. That's our God. Behold your God. Behold your Savior. Behold your 
Redeemer. see what he thinks or see what 
he does rather with your sins. This promise is given again in 
the prophet Ezekiel at chapter 11 and then again at chapter 
36. You may turn to Ezekiel 36 as 
we consider the anticipation of the promise given concerning 
this new covenant. Ezekiel 36 beginning at verse 
22. Therefore, say to the house of 
Israel, thus says the Lord God, I do not do this for your sake, 
O house of Israel, but for my holy name's sake, which you have 
profaned among the nations wherever you went." Isn't that great? 
God acts, not for our happiness, but for His glory. You want that. You may not think 
so, but that's what you want. We're selfish. We are so selfish. Our favorite words are me, myself, 
and I. But in the economy of redemption, 
the best thing is that God acts for his own glory and not for 
our happiness. Redemption, the New Covenant, 
the glories of the gospel, The beautiful economy of salvation 
has as its centerpiece the glory of God. And as a result, we can 
then enter into blessed happiness. God acts to promote his glory 
in this world. See, he's not selfish, he's not 
sinful, he's not proud. If he were to value our happiness 
before his glory, he would be an idolater. He would be putting 
the creature before the creator. We want our God to put himself 
first in the economy of redemption. He goes on in verse 23 to promise, 
and I will sanctify my great name, which has been profaned 
among the nations, which you have profaned in their midst, 
and the nations shall know that I am the Lord, says the Lord 
God, when I am hallowed in you before their eyes. For I will 
take you from among the nations, gather you out of all countries, 
and bring you into your own land. Then I will sprinkle clean water 
on you, and you shall be clean. I will cleanse you from all your 
filthiness and from all your idols. I will give you a new 
heart and put a new spirit within you. I will take the heart of 
stone out of your flesh and give you a heart of flesh." I suggest 
that this is the passage that you read in conjunction with 
John 3, when Nicodemus comes to the Lord and the Lord says, 
unless a man is born again, he shall not see the kingdom of 
God. Nicodemus says, Lord, shall I enter into my mother's womb 
again and be born? What's Christ's response? Are 
you the teacher of Israel and do not know these things? You 
don't know the prophet Ezekiel? You don't know the promise of 
God. You don't know how he said, I will take out your stony heart. I will put in your fleshly heart. 
Notice the conspicuous use of I will in the New Covenant arrangement. This is not something we have 
instituted. It is something God has instituted. Just by way of analogy, remember 
when Maybe you don't, we just happen to be reading this in 
family devotions. In Genesis 15, when God comes to ratify 
his covenant, there's promise with Abraham. There's the splitting of animals, 
and these animals are split and put on either side, and there 
is a pathway. God causes Abraham to fall into 
a deep sleep. And then there's this furnace 
of fire that marches between these two bodies of flesh. This is a covenantal arrangement. 
This was not something unique only to Israel. It was something 
that the ancient Near East engaged in. And basically what was being 
stated, or what was being proclaimed in that ceremony, is that the 
one who marched between those separated bodies of animals, 
if they reneged, If they broke the promise of the covenant arrangement, 
they were invoking the curse upon themselves that if they 
failed to carry out their promise, may what happened to these animals 
happen to them. Who marches between the pieces? It isn't Abraham. It's God. It's the Lord God Almighty. We are not saved because we're 
wiser. We are not saved because we're 
better. We are not saved because we acted 
upon the information that was presented to us. We are saved 
because God has determined it. And when we come to that blessed 
statement of Jesus in Matthew 26, when he says, this is my 
blood of the new covenant. He's not sitting there with biblically 
illiterate fools. They're thinking of Ezekiel. They're thinking of Isaiah. They're 
thinking of Father Abraham. They're thinking of God's covenantal 
arrangement coming to fruition in the one before whom they see. The New Covenant is anticipated 
in the Old Testament. It is realized or inaugurated 
here, accomplished fully on the cross. For Jesus would say in 
John 19, 30, it is finished. A wonderful statement. He doesn't 
say, I am finished. He says, it is finished. And 
he cries it out loud. Why? It's a victory chant. It is a cry of triumph. He has 
defeated the enemies, he has vanquished the foes, he has done 
the task as the surety of the new covenant. It is anticipated, 
it is realized, and the book of Revelation highlights it will 
be consummated in the eternal state. Running through the book 
of Revelation is that blessed promise, I will be their God 
and they shall be my people. You see, the Bible is quite simple. 
Genesis tells us about paradise lost and Revelation tells us 
about paradise restored. And the means by which this is 
conducted is the death of our Lord and Savior. Notice, secondly, 
Jesus speaks of the means of ratification. This is my blood 
of the new covenant. Now, blood and covenant go together. Turn back to Exodus 24 for a 
moment. Exodus 24. Exodus 24, the scene 
is God has given the law to his people Israel. Exodus 20 is the 
Ten Commandments. 21 to 23 are the case law applications 
or how these things, these principles of the Ten Commandments are fleshed 
out in society. And having given that statement 
concerning God's law, it's time to ratify the covenant. Ratification 
simply means to confirm it, to make good, to put the official 
sanction on it. And in Exodus 24 at verse 1, 
Now he said to Moses, Come up to the Lord, you and Aaron, Nadab 
and Abihu, and seventy of the elders of Israel, and worship 
from afar. And Moses alone shall come near the Lord, but they 
shall not come near, nor shall the people go up with him." You 
see the principle already of mediation. God works through 
a mediator. There is a mediator of the old 
covenant. His name was Moses. There is 
a mediator of the new covenant. His name is Jesus. Verse 3, So 
Moses came and told the people all the words of the Lord and 
all the judgments And all the people answered with one voice 
and said, All the words which the Lord has said we will do. 
And Moses wrote all the words of the Lord. And he rose early 
in the morning and built an altar at the foot of the mountain and 
twelve pillars according to the twelve tribes of Israel. Then 
he sent young men of the children of Israel who offered burnt offerings 
and sacrificed peace offerings of oxen to the Lord. And Moses 
took half the blood and put it in basins, and half the blood 
he sprinkled on the altar. Then he took the book of the 
covenant, or the book of the law, and read in the hearing 
of the people. And they said, All that the Lord 
has said we will do, and be obedient." And Moses took the blood, sprinkled 
it on the people, and said, This is the blood of the covenant 
which the Lord has made with you according to all these words. This was not lost on Jesus' disciples. They understood the significance. They realized that blood was 
necessary in order to ratify this covenant arrangement. Now, 
Christ does something unique here. He said it's not the blood 
of bulls and goats. It's not the blood of the bullets. 
It's not the blood of the Levitical sacrificial system. It is his 
blood. It is his blood that ratifies 
the New Covenant. The rest of the New Testament 
expounds this truth for us. Romans 3, we learn that God set 
forth his son as a propitiation by his blood. 1 Corinthians 2, in verse 2, 
Paul says, I determined to know nothing among you except Christ 
Jesus and Him crucified. 2 Corinthians 5.21, we read that 
God made Christ, who knew no sin, to be sin for us, that we 
might become the righteousness of God in Him. Galatians 1.4, 
we read that Jesus delivers us from this present evil age. through 
His blood. In Ephesians chapter 1, we have 
redemption through His blood. Is the Bible kind of an odd document? Is the Bible kind of strange 
to set forth blood? No, the Bible is setting forth 
the reality that apart from the shedding of blood, there is no 
remission. There is no forgiveness. Unless 
there is a death involved, there is no cleansing. And the good 
news is that Christ came as Lamb of God who takes away the sin 
of the world. The good news is there is power 
in the blood. The good news is for sinners 
that when you have broken God's law, just rehearse it from one 
to ten, when you have had other gods before the Lord. When you 
have idolized other things or yourself, when you have blasphemed 
or taken his name in vain, when you have broken his holy day, 
when you have dishonored your parents or lawful authority in 
your life, when you have murdered in your heart, oh sure, you've 
never actually taken a gun and shot somebody, but how many times 
in each of our hearts have we taken a gun and shot somebody? 
Every time you've committed adultery, again, maybe you didn't engage 
in the external act, but how many in this room, if asked the 
question, would be able to exempt themselves from saying, I'm guilty? What about stealing? What about 
bearing false witness? What about coveting? The blessed 
truth of Holy Scripture is this, you bring that mountain of sin 
to Christ and His blood cleanses every single sin. When we feast 
on this bread and wine, that's why I think we've got to have 
a big hunk of bread and a goblet of wine, so that we can realize 
that the blood of Jesus Christ and the grace and efficacy of 
the Gospel doesn't dribble out, it dushes forth from sovereign 
omnipotent benevolence. This Christ inaugurates the New 
Covenant through His own blood. This is absolutely necessary. This is the very foundation of 
the saints' and sinners' hope. My hope is built on nothing less 
than Jesus' blood and righteousness. I love what Moat goes on to say 
in that hymn. I dare not trust the sweetest 
frame, but wholly lean on Jesus' name. Exegete that statement. Think about that statement. What's 
he saying? Here's what I think he's saying. We like to trust 
in sweet frames. We like to trust in our performance. We like to look to our accomplishments. In fact, many here will look 
at themselves and say, have I deserved to take the Lord's Supper this 
morning? I dare not trust the sweetest 
frame, but wholly lean on Jesus' name. On Christ, the solid rock 
I stand. All other ground, including my 
sweet frames, are sinking sand. We are here this morning and 
participants in the marriage supper of the Lamb, not because 
we performed well. That guts grace and makes it 
disgrace. We are here because of the triune 
God. We are here because the Father 
sought, Jesus bought, and the Spirit wrought. That's how we 
stand. redeemed before our God. It is 
the blood of Jesus Christ. Make much of the blood and you 
shall never go astray. Live in light of Calvary's cross 
and you shall never go astray. You look to yourself, you will 
be discouraged. You look to yourself, you will 
be hopeless. You gaze upon Jesus. The old 
boys would say, gaze yonder and see the Son of Man dying for 
sinners. That's where in comfort lies. 
That's where joy consists. That's where delight and safety 
and security find their strength, is in Jesus Christ and His blood. 
Christ then goes on to speak of the beneficiaries of His sacrifice, 
or of His blood. For this is my blood of the new 
covenant, which is shed for many for the remission of sins." I 
love those two words, for many. It does a couple of things. One, 
it explodes the myth of thinking we are the frozen chosen. It 
explodes the myth that there will only be a feeble, small 
handful that trickle into heaven on that great day. No, Jesus 
spoke of the many. People are fond of the text in 
Matthew 22, and they say, well, Jesus said, many are chosen, 
but few are called. Well, whatever he meant, we don't 
have a discrepancy or contradiction with his task. Jesus says he 
shed his blood for many. We don't have to get into a discussion 
of eschatology. Christ has already settled it. 
Many will be in heaven. Do you know what else this does? 
provides hope. What do you mean? Let me just 
speak to you this morning if you're here and you don't know 
Jesus. Sometimes Christians, meaning 
well, will refer to you as being lost. And that might make you 
feel a bit offended. What do you mean I'm lost? Well, 
let's say you took a wrong turn and you ended up somewhere. And 
you didn't have a clue where you were. And somebody came along 
and said, you look like you're lost. Would you get angry at 
them? No, you'd probably say, yes, 
I'm lost. Can you please point me in the 
way I'm supposed to go? You got a GPS. You got a cell 
phone. I got to get back on course. So if you don't know Christ this 
morning, let me just ask you not to get offended when well-meaning 
people who love you and want the best for you might refer 
to you as being lost. Secondly, be careful that you 
don't get offended when you hear the word sinner. Sounds pretty 
negative. You're a sinner. Well, most of 
the well-meaning Christian people that love you and love your souls 
call themselves sinners too. They don't just get up on their 
soap boxes and use sinner, sinner, sinner. Usually they say with 
Paul, Christ Jesus came into the world to save sinners of 
whom I am chief. Don't get us that. But take courage, 
take encouragement and take hope from those two words. For many. There's room for you in the kingdom. 
Jesus said, I go. to prepare a place for you. For in my Father's house are 
what? There's many mansions. There's 
room for you in heaven. And you know what else? You don't 
get there based on your performance. You don't get there based on 
your doings, your abilities, your accomplishments. You get 
there simply by believing in this One who shed His blood for 
the many. Two hope-filled words right there. 
For many. Nowhere in the Bible will you 
find that you're excluded from this many. You need to believe, 
you need to lay hold of Christ by the grace of God, you need 
to lay hold in faith. This is encouragement. The many 
identified in Matthew 121 are His people, for He shall save 
His people from their sins. According to John 6.37, the many 
are those whom the Father gives Him. Hebrews 2.17 speaks of the 
particularity of Christ's atonement. He didn't go to the cross to 
sort of generally die for some general sins so that some general 
people may participate if they feel inclined. When Jesus went 
to the cross, he died for the sins The adulteries, the murders, 
the thievery, the lying, the covetousness, the idolatry, the 
Sabbath breaking, the cursing. He died for real sins of real 
people. The many are not all called yet. How do we know that? Because 
Peter tells us in 2 Peter 3, consider the longsuffering of 
our God to be salvation. What's he saying? The fact that 
Jesus hasn't returned yet means there's sinners to be saved. There is somewhere, if not alive 
right now, alive in the future, there's going to be the last 
sinner saved. I'm jealous of that sinner. I'm 
speaking carnally, I know, I'm sorry. Speaking as a man. That 
last sinner, he's going to believe the gospel and Jesus is going 
to come. Wouldn't that be great? Just think for 
a moment, wouldn't it be great? But just think how much more 
we're conformed to the image of Christ in the trials and the 
tribulations and the sufferings and the turmoils that we go through. 
So I guess that's even greater. Either way, believe the gospel 
is great. The many are not all called yet. 
That's why Jesus tells his church, tells his disciples to go therefore 
and make disciples of all the nations. Go tell people that 
Jesus saves, Jesus saves. This is why the book of Acts 
is marked by a zealous, zealous pursuit of disciple making and 
church planting. This is why we as individuals 
are to shine as lights in a crooked and perverse adoration, holding 
forth the word of truth. This is why we as God's people, 
not just as we assemble here, but where we are in our lives, 
befriend unbelievers. We eat with sinners the way Jesus 
did, and we hold forth that saving word unto them. Because they're 
not all called yet. There's many that are not all 
called yet. Notice the blessed result with 
reference to this promise. We already saw it rehearsed in 
Jeremiah 31, which is shed for many for the remission of sins, 
for the forgiveness of sins. You know, there's a lot of people 
today trying to deal with sin. They may not call it sin. They 
might call it a syndrome, or they might call it a perplexity, 
or they might call it a sickness, or they might call it whatever. 
You know, when you boil everything down to its bottom line, sin 
is the root problem in all men, all men everywhere. People try 
to deal with it, don't they? Some try to drink it away. Some 
try to smoke it away. Some try to spend it away. Some 
try to eat it away. Some go into a hospital to try 
to get it cured away. Some try to argue that it's not 
really there. A whole lot of ways men try to 
deal with sin. There's only one way. The blood. There's only one way. Jesus saves, Jesus 
saves. Consider Spurgeon as we close 
our meditation, speaking on this text, speaking of the Lord's 
Supper. He says, as it is personal, it 
is a charming fact that it is a happy remembrance. Our remembrance 
of Christ is chastened with repentance, but it is also perfumed with 
faith. The Lord's Supper is no funeral 
meal, but a festival. I remember preaching one time 
and calling the people to rejoice, to be happy. This isn't a dirge. This isn't a time to come and 
reflect on our beloved lost Savior. It is a time to be refreshed 
in the presence of our God who has ordained. This means to refresh 
us. Somebody came up to me afterward. 
They're not here now. Well, you know, that's not right, 
calling people to be joyful. That's a very serious and sober 
time. Serious and sober are not enemies of joy. Why do we think 
that? In the gospel, fear and joy go 
hand in hand. Serve the Lord with trembling 
and rejoice in him. What happened when those disciples 
found the empty tomb? They were running away and they were afraid 
and happy. Be serious. Be mournful in consideration 
of your own sin, which necessitated the death of Jesus Christ. Smile, 
brethren. Your sins are forgiven you. This 
is what Spurgeon says. The Lord's Supper is no funeral 
meal, but a festival. Most fitly do we begin it with 
the giving of thanks and close it with a hymn. It is by many 
called the Eucharist or the giving of thanks. I know that word has 
connotations of Rome and all of its abominations, but the 
root word simply means the giving of thanks. It's not what we're 
supposed to be about. How do you give thanks to someone 
who does a solid for you? Thank you very much. You say, 
thank you for doing me this solid. And we come to the table and 
maybe it's just our Lord's Day ethic that we're so cold and 
we're so distant and maybe it's the routine and the liturgy we've 
grown so accustomed to it that we have ceased to be thrilled 
by it. Repent, brethren, repent. We need to be thrilled afresh 
at the reality of a new covenant ratified in the blood of our 
mighty Savior. He says it is not a fast, but 
a feast. Isn't that amazing? It is the 
Lord's Supper. It's not the Lord's fast. There was a guy I knew, and I 
didn't know him. He was in a church that I knew of. that on Sunday, 
he would always fast. On Sunday, he would always just 
chase in his soul. I'm not here to say you can't 
ever do that. You know, there is the corporate 
dynamic and the rejoicing element of Lord's Day worship. Chase 
in your soul on Wednesday. Rejoice in the Lord on Sunday. This is what God, through the 
prophet Isaiah, indicted Israel for. When you fast, you go around 
looking all gloom and doom, and you sound like the worst case 
scenario there ever was. God says to the prophet, wash 
your face, look happy, go out and actually feed people. Oh, you mean we should do that? 
Yes, we should do that. Spurgeon goes on to say, my happiest 
moments are speds. with the king at his table, when his banner over me is love. The death of Christ is a wellspring 
of solemn joy. Before our great sacrifice died, 
the best token of his death was the blood of bulls and goats. 
See how the victims writhe in death. The sacrificial night 
does terrible work at the foot of the altar. It is hard to stand 
by and see the creatures bleed. After our Lord's death was over, 
the blood of animals was not the type, but the blood of the 
grave. The blood of the grave. That 
which was terrible in prospect is joyous in remembrance. That 
which was blood in the shedding is wine in the receiving. It 
came from him with a wound, but it comes to us with a blessing. 
His blood is our song in the house of our pilgrimage, and 
it shall add the best music to our heavenly harmonies as we 
sing before the throne unto him that hath loved us and washed 
us from our sins in his own blood. To him be glory forever and ever. If our Lord Jesus has made the 
memory of his love to be more sweet than wine, let us never 
turn from it. as though it had become a distasteful 
thing, let us find our choices pleasures at the cross. Amen and amen. Let us pray. Father in heaven, we give you 
thanks for the blood of the new covenant, shed by our Lord Jesus 
Christ for the remission of our sins. God, help these not to 
be truths that are cold, that are distant from us. God even 
used the means of the Lord's Supper to rouse us up to a fresh 
consideration of the cross at Calvary. Help us to realize, 
God, in whatever else we are as men and women, boys and girls, 
as employees, as employers, as husbands, as wives, let us never 
lose sight of the main thing in this world, that being the 
death and the resurrection of our beloved Savior. God, may 
this refresh us, may this encourage us, may this strengthen our hearts. And we ask through Christ our 
Lord. Amen.