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Who is allowed to participate in the Lord's Supper?

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God's tender thoughts on admission to the Lord's Supper

Some things are hidden in the Word of God and are therefore not immediately visible. Let us take the magnifying glass in our hands and take a closer look at Hebrews 13: 1 and 2. Paul writes: Let brotherly love remain. Hospitality does not forget, for through it some have hosted angels without their knowledge. Brotherly love and hospitality are brought into relationship. By what behavior can brotherly love be most clearly recognized? For this we look at the story the apostle alludes to:

And the two messengers came to Sodom in the evening; and Lot sat in the gate of Sodom. And when Lot saw them, he got up, stood against them, and bowed down with his face to the earth; and he said, "Oh, behold, my lords! Go ye into the house of your servant, and spend the night, and wash your feet, and ye arise early, and go your way." But they said: "No, but we will spend the night in the square." And he penetrated them very much; and they returned to him, and came into his house. And he made them a feast, and he baked unleavened cakes, and they ate.

If we read the text from Genesis 19 carefully, the question inevitably arises: Why does Paul in Hebrews 13 connect the brotherly love from verse 1 with the hospitality from verse 2 and then also refers to the story of Lot and his visitors, that of the two men who are called angels in most Bible translations? Only when we translate the Hebrew Malach not with the word angel but with the term messenger do we come one step closer to the mystery. As we have already explained in the script (book) "The Torah of the Messiah", the two messengers point to two men of the Old Testament, because in the Bible the angels are never called brothers. They are more likely to be called servants.  But why does Paul nevertheless refer to the story of Lot when he asks the Hebrews not to forget the hospitality towards the brothers?

Whatever the case may be, two men who are strangers to Lot come into the city, and Lot invites them. He must urge them not to spend the night in the street. The strangers finally agree and go with Lot. Arriving home with his guests, he prepares them a meal and bakes cakes. Now the question arises: What was there to eat and drink? Only the Hebrew text in connection with other scriptural passages makes it clear. The meal prepared by Lot is a shadow image on supper that the Lord promises to the overcomers from the parish of Laodicea and also a shadow image on supper that the Lord took with the disciples who were on their way to Emmaus. In the Old Testament there are two more narratives that allude to the Lord's Supper and now we come to the most astonishing narrative form of the Bible that paints a shadow of the Lord's Supper before our eyes.

Before that, we look at a hidden secret. Much, if not all of it, is presented to the reader in a completely new way, so we ask you already now to take a close look at the new material in order to grasp the beauty, but also the scope of our discoveries, to understand them, and finally to be able to classify everything correctly. We recommend the reader to pay special attention to the meal of Esther and to the links which have been made with other texts of the Bible.


Amazing from the Book of Esther
In the book of Esther there are five verses which contain the name of God as an acronym and these are the verses from the book:

       1 Esther 1:20,
       2. Esther 5:4,
       3. Esther 5:13,
       4. Esther 7:7,
       5. Esther 7:5.

Esther 1:20: And the commandment of the king, which he will issue, will be heard in all his kingdom - for it is great - and all women will give honour to their husbands, from the greatest to the smallest.
Esther 5:4 And Esther said, If it seem good to the king, may the king and Haman come this day to the supper which I have prepared for him.
Esther 5:13: But all these things are not mine, as long as I see Mordokai the Jew sitting in the king's gate.
Esther 7:7: And the king arose in his wrath from the feast of wine, and went into the garden of the palace. And Haman remained to ask Esther the queen for his life: for he saw that the king had made a decision against him.
Esther 7:5 And King Ahasuerus said unto Esther the queen, Who is he? and where is he that his heart hath filled, to do so?
        

Now the passages from the five verses in Hebrew mentioned before, in which the name of God is hidden as an acronym:


   Esther 1:20: היא וכל הנשים יתנו
there will be all women

   Esther 5:4 יבוא המלך והמן היום
come the King and Haman today

   Esther 5:13     זה איננו  שוה לי             
 all this is nothing to me

   Esther 7:5   הוא זה ואי זה הוא     
 who is he and where is he?

   Esther 7:7 כי כלתה אליו הרעה
                  that evil against him

    
Now to the interpretation of the sections. While the first verse from Esther 1:20 is still easy to interpret, it becomes more complicated in the verses Esther 5:4 and 5:13, because here the mirroring of the persons comes into play.

Esther 1:20: It speaks Memucan, whose name means "dignified". The acronym of the name of God, like this text, must be read from left to right and then we get the name Yahweh, Hebrew יהוה. The verse is addressed to all peoples, yes, to each one of us personally. Every human being, represented here as a woman, is to give glory to his husband, Christ.

Esther 5:4: Esther speaks. The acronym of the name of God must be read from right to left this time, because Esther, the Jewess, is the inviting one when she says: "Come the King and Haman today". Therefore Paul writes in his letter to the Hebrews: "Today, when you hear his voice, do not harden your hearts." Esther represents the visible Testimony. She extends her invitation not only to the Jews, but especially to the Medo-Persian king and Haman. The king represents, among others, the Anti-Ruler and Haman, among others, the Anti Prophet. Both are invited by Esther, the star, to take part in the Lord's Supper.

Esther 5:13: Haman speaks; his name means "great", "splendid", "glorious", "overwhelming". He represents what the human heart desires. But he is insidious, for he seeks the death of Mordokai. As Agagither Haman descends from the Amalekites, whose "hands reach out to the throne of Yahweh". Of the Amalekite people, God had said that he would wipe out Amalek's memory completely under heaven. (Exodus 17:14)

Esther 5:7: King Ahasuerus speaks. By addressing two questions to Esther, he represents in this scene the ignorant and especially the Antichrist, because he has no personal relationship with Jesus. The answers to his questions can be explained as follows:

Ahasverous's first question: Who is he?
Answer: It is the Messiah, Jesus Christ.

Ahasveros' second question: Where is he?
Answer: In the middle.

In the scene in which the ignorant king asks the queen, Ahasverus forms the Antichrist and Hamas suddenly plays the role of Messiah Jesus, who is hung on the wood shortly afterwards.

The acronym, אהיהא, confirms that it is Jesus, because it means "I am", Hebrew אהיה. It can be read from left to right as well as from right to left. And because the acronym is framed on both sides by the Aleph, we can conclude that Jesus wants to tell us: I am the first and the last, I was dead and I am alive from eternity to eternity.

5 Esther 7:7: "That evil against him" No one speaks here any more. The first sentence was spoken by Memucan, the second by Esther, the third by Haman, the    
    fourth the king, but in the last verse of the acronyms it is only stated that evil is directed against him. This verse must also be interpreted as mirrored text, because that evil was and still is directed against Jesus, but at the end evil becomes against evil, the false Messiah.

When the king asks: Who is he? Then the king addresses the question not only to Esther, but also to the reader. And as we have shown, there can only be one answer: It is Jesus the Messiah. And if Ahasverus immediately asks the second question: Where is he? Then there can also only be one answer that the exclusive brothers can best answer: He is in the middle. This must make it clear to every Christian that in the Book of Esther the Lord's Supper is presented to us prophetically as a meal in which both the ruler of the resurrected Roman Empire takes part, and the false prophet represented by the figure of Haman.

That all other things from the book of Esther also point to the near future can be deduced from the following brief overview. Again, the reader is invited to take a closer look at the contents in order to understand and appreciate the Lord's work of art as a whole in his narrated prophecy of the Last Days.


The book Esther consists of 10 chapters, which we divide into two groups.

       ◦ The first part comprises chapters 1 to 7,
       ◦ the second part chapters 8 to 10.


Short overview

Chapter:
1. the acting queen is deposed for her disrespect to the king.
2 Esther is appointed queen after one year's stay and intensive cosmetic work in Susan Castle.
3. Haman as an adversary of the Jews rises almost unnoticed to the second man in the state.
4. Mordokai reacts to the killing decree and corresponds in this matter with Esther.
5. Esther dares to become king without having been called by him, yet she finds mercy and invites the king and Haman to a meal.
6. Haman, despite his strong aversion to Mordokai, must publicly honour him for having thwarted an attack on the king.
7. During Esther's second feast Haman is unmasked as an adversary and hanged at the king's command.
8. The king gave Esther the house of Haman, and gave her and Mordokai power of attorney to write a remission to prevent the killing of the Jews. In all landscapes the Jews are happy about the good news.
9. In the twelfth month, the month Adar, on the 13th of the month, the Jews overwhelm their enemies and kill them. In the castle Susan the king permits them also on the 14th of the month in the same way to proceed. Mordokai is getting bigger and bigger. He integrates the Purim festival bindingly into the Jewish festival calendar.
10. The chapter has only three verses, which briefly and concisely tell of peace and welfare by the king and by Mordokai.  


Now we come to something really Amazing. Each chapter of the Book of Esther can be assigned in chronological order to the seven churches of Revelation 2 and 3.  

       Esther 1 - Ephesus
       Esther 2 - Smyrna
       Esther 3 - Pergamos
       Esther 4 - Thyatira
       Esther 5 - Sardis
       Esther 6 - Philadelphia
       Esther 7 - Laodicella


Esther 1 - Ephesus: The Lord admonishes the church because it has abandoned its first love. In Esther we learn that Vasti despises her first love.
Esther 2 - Smyrna: It is the myrrh that connects the two texts. After 12 months, Esther is beautiful in the eyes of the king.
Esther 3 - Pergamos: Here it is the third treasurer who is translated as donkey driver and whose name gives us a direct reference to Balaam.
Esther 4 - Thyatira: God has promised the church that if it overcomes, it will rule over the nations. The Lord promises her the morning star.
Esther 5 - Esther's first feast. Here Haman could have turned back. But the next day the thief comes and takes all Haman's life and all his house.
Esther 6 - Mordokai plays the most mysterious role, he will win the favor of the king in the night and will be honored publicly by his adversary Haman with his horse and royal crown. Has the Lord not promised the church of Philadelphia that he will force those from the synagogue of Satan to prostrate themselves at the feet of the church and realize that the Lord loved them?
Esther 7 - Haman has let his chances pass, just as Judas Iscariot did. Judas, too, had taken part in the Lord's supper, without checking whether he was worthy. Judas hanged himself and Haman was hanged.
          

With this we would have completed the postal route from Ephesus via Smyrna, Pergamos, Thyatira, Sardis, Philadelphia to Laodicea. But what about the other three chapters? As we already point out in the script "Structures in the Bible" ( http://simson-project.com/ ), the seven churches can also be arranged thematically according to the feasts of the Lord from Exodus 23. We then receive the following order:

            1 Laodicea - Passover
            2 Ephesus . unleavened breads
            3 Smyrna - Firstlings
            4 Philadelphia - Pentecost
            5 Sardis - Trombone reverb
            6 Pergamos - Great Day of Atonement
            7 Thyatira - Tabernacles.


Chapters 8, 9 and 10 point to the second cycle, the autumn festivals. For this one reads "Structure of the Bible" on https://simson-project.com/

Esther 8 - Sardes: The threat is over, the echo of the previous day still sounds in the ears. Esther cries and begs, as the Jews do until this day between Rosh HaShanah and Yom Kippur. They are given life, eternal life, by means of a special rescue device.
Esther 9 - Pergamos: Satan lives in Pergamos. With the seal of the king, the Jews take revenge on those who come out of his synagogue.
Esther 10 - Thyatira: The Kingdom of Peace of the Messiah. The Lord keeps his promise and so the church will rule over the nations and shatter the vessels of dishonour like earthenware.

In Esther 6, as we have seen, Haman must honor against his will the Jew Mordokai, as the Lord promised Philadelphia. In chapter 7, Esther invites us to supper, indicating the supper that the Lord promises to the overcomer of the seventh church. Laodicea represents the church at the end of a seven-cycle. But just as in the Berlin Marathon the starting line also represents the finishing line, Laodicea represents the end of an epoch and at the same time the beginning of a new and final period, the end of this age.

Conclusion: All of Israel celebrated Passover in Egypt. In the New Testament we are admonished to take our Passover worthily. He who eats it unworthily eats himself in judgment. And that the judgment of God on both Judas and Haman was carried out immediately, it should remind every willing participant to cleanse himself beforehand in order to be worthy. Only he who will not let go of his evil way, as in 1 Corinthians 5, has no right. Only such one must not be allowed or must be excluded.  


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