Warm greetings.

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The topic is important because every subject raised in the Bible is important. If something didn’t matter, it wouldn’t be in Scripture. There are many details we would like to know, but which the Bible does not reveal; on the other hand, let’s treat with due seriousness what is included in it—for it is certainly for our benefit. As we read in:

Timothy 3:16; “All Scripture is inspired and useful, serving to teach, admonish, correct, and educate in righteousness.”

Among other things, so that we know what conditions must be met in order to receive salvation. Yes, salvation is by grace—that’s true—but grace comes within the order God has set. This can be illustrated with a simple comparison: something can be “free,” meaning we don’t pay for it, but there are still rules. Walking on the street costs nothing, but we still have to be dressed. Using the roads is free, but we have to follow the rules or else we lose our rights. It’s the same with salvation: it’s free, but God has set certain conditions and consequences. Among them is calling upon the name of the Lord, as it says:

Romans 10:13; “Everyone who calls upon the name of the Lord will be saved.”

That’s an important condition, but not the only one. It’s not as if someone shouts the right name and yet persists in conscious sin—and will be saved. No; in such a case, even the prayers of that person might not be heard. There are other conditions—and one of them we’re talking about today: eating the Body and Blood of Christ.

John 6:48-56; “I am the bread of life. Your fathers ate manna in the wilderness and died. This is the bread that comes down from heaven, so that anyone who eats of it will not die. I am the living bread (which) came down from heaven. If anyone eats of this bread, they will live for the age, and the bread that I will give is my body for the life of the world.” So the Judeans quarreled with each other, saying, “How can He give us {His} body to eat?” Then Yeshu said to them, “Amen, amen, I say to you: Unless you eat the Body of the Son of Man and drink His Blood, you have no life in you. The one who eats my Body and drinks my Blood has eternal life, and I will raise them up at the last day. For my body is true food, and my blood is true drink. Whoever eats my Body and drinks my Blood remains in Me, and I in them.”

So we see clearly: this is a condition for receiving life and resurrection. Grace saves, but God requires participation in what Yeshu called eating His Body and Blood.

These words stirred outrage among many disciples. They were offended—they might have thought of the prohibition against cannibalism, and the strict ban on drinking blood, even animal blood. But Yeshu did not chase after them with explanations, did not soften his message, did not correct himself because of criticism. This is instructive: His teaching method required faith, trust, and inquisitiveness. Whoever had a heart inclined to listen could stay and ask. Whoever looked for a pretext, left. But the core point for us is simple: in order to “remain in Him, and He in us,” we must eat His Body and drink His Blood. But what does this look like in practice, since Yeshu is not physically on earth now? The explanation is found in the account of the Last Supper.

Luke 22:19-20; “Then He took bread, gave thanks, broke it and gave it to them saying, ‘This is my Body, which will be given up for you: do this in memory of me!’ In the same way, after the supper, He took the cup, saying, ‘This cup is the New Covenant in my Blood, which will be poured out for you.’”

At that moment it became clear what it means to “eat His body” and “drink His blood”: to eat bread and drink wine as symbols of His sacrifice. This is how the disciples did it “in His memory.” What’s more, they did it according to the cycle of a festival that itself had its own prototype: Passover and the Feast of Unleavened Bread, celebrated every year.

The Law of Moses establishes this holiday in the Book of Exodus:

Exodus 23:15; “Celebrate the Feast of Unleavened Bread: for seven days you are to eat unleavened bread, at the appointed time in the month of Abib,”because this month you came out of Egypt.”

In more detail:

Exodus 12:18-19; “On the fourteenth day of the first month, from evening you shall eat unleavened bread until the evening of the twenty-first day of this month. For seven days no leaven shall be found in your houses,…”

It is worth noting an important detail: in the Bible, a day began in the evening, with sunset. The period spanning the evening of the 14th day up to the evening of the 21st is eight evenings, but the unleavened bread itself—strictly seven days—falls from the 15th to the 21st. Therefore, Jews celebrated the main festival on the 15th day (today they say: 15 Nisan). There is also the question of the “sheaf of firstfruits” described in Leviticus 23; the priest was to wave the sheaf of the first crops “on the day after the Sabbath.” This waving was only possible when there were already ears of grain—so the festival date had to be connected to the actual state of vegetation. Hence in antiquity they used a lunar calendar and, if necessary, added a thirteenth month, so that the “month of ears” would fall when there were in fact ears. The priests would go out into the fields: if there weren’t any ears, they postponed the year by adding a month; if there were, they declared the month of Abib. Today many Jews rely on a fixed calendar and know in advance when to add a month; however, some groups (such as Karaite Jews) still pay attention to biblical instructions related to the ripeness of the crops.

But why do we refer to the 14th day? Because the 14th day was the day for slaughtering the Passover lambs—the so-called “day of preparation.” The actual consumption of the lamb took place after sunset, already on the 15th day. Importantly, the lamb could not be slaughtered just anywhere: it was done at the temple and with the participation of the priests, which is why Passover was a pilgrimage feast. Israelites came to Jerusalem even from afar, stayed with relatives and friends or rented rooms in order to participate in the sacrifices. In this light we better understand why at the Last Supper, Yeshu and the disciples did not eat the lamb: it was the supper of the 14th day, the day of preparation, and the lambs were being slaughtered from dawn until dusk. After sunset, when the 15th day began, the lamb was eaten. Yeshu, however, on the very day of preparation, established a new memorial: bread and a cup as signs of the new covenant. This is extremely significant: the lambs were being slaughtered, and at the same time “our Lamb” offered himself in sacrifice. You can imagine it: on Golgotha, Christ is dying, while in the background, in the temple, the blood of the lambs flows. From that moment the shadow gives way to the reality: Yeshu’s sacrifice, once and for all, fulfills the meaning of all previous sacrifices.

This picture is confirmed by the Gospels. John 18 mentions that the Jews “did not enter the praetorium, so as not to be defiled, but to be able to eat the Passover,” which means the actual meal was still ahead. In John 19 we read directly about “the day of preparation for the Passover.” And this also explains the question of the “double Sabbath”: the 15th day was a festival “Sabbath,” a day of rest due to the holiday, and right after it, the regular weekly Sabbath. Therefore, the women could not anoint Yeshu’s body either on the holiday (Friday), or on Saturday; they went on Sunday—and the tomb was empty. Thus, the very “first day after the Sabbath” was the day for the waving of the sheaf of firstfruits. And here we see great symbolism: the firstfruits foretold the resurrection of Christ. He is the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20), “the firstborn among many brethren” (Romans 8:29). Colossians 2 reminds us that the feasts, new moons, and Sabbaths “are a shadow of things to come, but the substance is Christ.” The blood of the lamb on the doorposts, which saved the firstborn at the Exodus from Egypt, pointed to the Blood of Yeshu, which saves lives. The waving of the sheaf—to his resurrection. And Passover as a “passing over” foretold the great passage—from the bondage of sin to freedom in Christ.

In this sense, the disciples of Yeshu stopped celebrating the Old Testament Passover in its sacrificial dimension and began to celebrate the memorial of the Lord’s death. It has an anniversary character – „do this in remembrance of me” – and is connected to the time of the biblical Passover. The first Christians did this annually; when the apostles died, their disciples continued the practice. Even when divisions arose, many Christians stuck to the annual date (as historical church sources testify). Of course, in ancient times the date was set according to biblical principles connected with the calendar and the harvest; today, wanting to preserve the meaning of the memorial, we try to calculate the date based on that same logic and not just by some arbitrary custom.

So what do we do? We eat unleavened bread – simple dough from flour and water, baked, without yeast or additives – and we drink wine made from grapes, red, unsweetened, which clearly symbolizes blood. We do this in the community of the called, in unity of faith and teaching, because this „remaining in Him” actually concerns His Body – the Church. Whoever lives with Christ wants to do this with reverence and in good order. Whoever is departing from faith or persists in sin often first gives up the memorial, or approaches it in a disorderly way or among apostate teachings. This is not a trivial matter: Paul in 1 Corinthians 11 says, „Whenever you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.” And immediately after, he warns: „Whoever eats this bread or drinks the Lord’s cup unworthily will be guilty of the Body and Blood of the Lord. Let each person examine themselves, and so let them eat of the bread and drink of the cup; for whoever eats and drinks without discerning the Body, eats and drinks judgment on themselves.” This is a call to examine the heart, to repentance, to reconciliation, and to faith.

Let’s return for a moment to the matter of the temple. The Law of Moses commanded that the Passover sacrifice be offered in the place the Lord would choose – in the temple. That’s why the Israelites made a pilgrimage to Jerusalem; that’s why in times without a temple (for example, during Daniel’s time in Babylon) it was impossible to keep the full Passover ritual. As we know, Daniel fasted during this period, praying, which confirms that he did not participate in the Passover sacrifice – there was no temple, after all. This is an important detail, often overlooked. It also carries symbolic meaning for us: the Church is the temple of God, and the Lord’s Memorial is kept in this spiritual temple, in the assembly of believers.

As for the order of the days of the Passion, much indicates that Yeshu died on the 14th day before sunset, at the time when the lambs were being slaughtered. The next day – the 15th – was a „Sabbath” festival, and then came the „regular” weekly Sabbath. Hence the absence of women at the tomb until the first day after the Sabbath. In the Gospel accounts there is the plural „after the Sabbaths,” which fits well with the festival sequence of that week. Some even mention a special jubilee cycle and a „Sabbath” of debts, which may have fallen during that period – although this requires separate, detailed analysis. In any case, the symbolism of „reset” in Christ is true: His death and resurrection are the beginning of a new order.

To summarize: the Bible teaches that eating the Body and Blood of the Lord is a condition for remaining in the life He gives. This is not cannibalism nor literal drinking of blood; it is a sacramental, holy sign established by Christ Yeshu on the night of the memorial. We do this annually, with reverence, in unity, and in obedience to His words, „until He comes.” We eat unleavened bread and red wine, among the assembly of His people, remembering that we participate in the mystery of His Body – the Church. We keep the proper time, which refers to the biblical Passover, when the shadow (the Passover lamb and the sheaf of firstfruits) met the reality (the Sacrifice and Resurrection of Christ). And as we take part, we first „examine ourselves,” so as not to eat unworthily, but in faith, humility, and obedience. In this way we remain in Him, and He in us – and we have the promise that „He will raise us up on the last day.”

Let’s expand on the topic of unworthy participation in the Memorial.

The apostle Paul very clearly warns against such a situation (1 Corinthians 11:27): „Therefore, whoever eats this bread and drinks from the Lord’s cup unworthily, will be guilty of the body and blood of the Lord.” On one hand, eating the bread and drinking from the cup are a command and a way of life, but on the other—approaching it wrongly brings punishment upon a person. That’s why we then read the exhortation: “Let a person examine themselves, and so let them eat of the bread and drink of the cup. For whoever eats and drinks unworthily, not distinguishing the Lord’s Body, eats and drinks judgment on themselves.” This is why among you—Paul writes—“many are weak and sick, and many have died” (literally “have fallen asleep”). The apostle’s conclusion is clear: the lack of blessing and God’s protection can be the result of disregarding the holiness of the Lord’s table.

How does one become “unworthy”? One of the key factors closely related to this celebration is discussed:

1 Corinthians 5:6-8; “Don’t you know that a little yeast leavens the whole batch of dough? So throw out the old yeast, so that you may become a new batch, since you are unleavened. For the Anointed One was sacrificed as our Passover. So let us celebrate our festival, not with the old yeast, the yeast of malice and wickedness, but with unleavened bread of sincerity and truth.”

Notice: the first obstacles named are malice and wickedness. But we can extend this list to all the “works of the flesh”: divisions, sectarianism, slander, quarrelsomeness, jealousy—all these make us unworthy. The opposite are the fruits of the Spirit: love, joy, peace, patience, kindness—they lead to worthy participation. That’s why working on one’s character is needed.

Unfortunately, many who profess faith nurture traits contrary to the Gospel: they slander the innocent, spread rumors, undermine the reputation of brothers and sisters while thinking themselves better. Such an attitude is a trap. Paul also writes:

1 Corinthians 5:9-11; “I wrote to you in my letter not to associate with the sexually immoral. But I did not at all mean the sexually immoral of this world in general, or the greedy, extortioners, or idolaters; for then you would have to leave the world entirely. But now I have written you not to associate with anyone who calls themselves a brother but is in reality a sexually immoral person, greedy, idolater, slanderer, drunkard, or extortioner. With such a person do not even eat together.”

These are two dimensions of vigilance: first, let us examine our own hearts; second, let us not become accomplices in the sins of others by keeping company with those who persistently nurture them (e.g., who groundlessly slander others). People like gossip—this is nothing new. The Pharisees also slandered Christ, calling Him “a glutton and a drunkard,” “possessed” when in truth they were shocked that He ate with tax collectors and sinners. They exaggerated the facts to destroy His good name.

I mention this intentionally in the context of “yeast.” Let’s see what Yeshu teaches:

Luke 12:1; “Beware the yeast, that is, the hypocrisy of the Pharisees.”

Hypocrisy is the appearance of holiness, a mask behind which lurk pride, falsehood, and malice. Such “yeast” permeates the whole batch of dough—a little is enough to ruin the entire thing. Paul uses a similar image, warning against teachings that spread like gangrene: if left unchecked, they spread and threaten with death. In the same way, lies and slander destroy reputations, sow division, and wound communities. It’s no wonder that lying and slander appear in the lists of sins that lead to condemnation. Therefore—before you say something bad about someone—hold your tongue and ask: do I have evidence? It is surprisingly easy for us to judge others’ guilt without facts, believing our own assumptions rather than the truth. That is a road to nowhere.

So we are to be sincere, without hypocrisy, not slandering anyone; we are also to avoid people who do these things—certainly we should not observe the Memorial of Christ’s Death with them, so as not to become participants in their sins and “yeast.” From another perspective: immersion in the name of Yeshu in a sense becomes the equivalent of Old Testament circumcision—a condition for being allowed into the celebration. In Exodus we read:

Exodus 12:48-49;“If a foreigner residing with you wants to celebrate the Passover [in honor of] the Lord, you must first circumcise all the male members of his household, and only then may you allow him to take part in the Passover, for at that time he will have the same rights as the natives. However, no uncircumcised person may eat the Passover. The same law will apply to both the native-born and the foreigners residing among you.”

Today, to worthily partake of the Body and Blood of Christ, one must first devote themselves to His service by accepting immersion in His name. Why? At the very least, because immersion “washes away” the sins of previous life and brings one into a new life.

In Israel, during the festivals, all leaven was removed from the houses. A new starter was prepared from scratch—the old one ceased to exist. The symbol was clear: an end to what was old; time to start fresh, in purity. In the same way, immersion in the name of Yeshu means death to the old life and birth into a new one—free from former sins.

Acts 22:16 calls: “Why do you now delay? Rise, immerse yourself and wash away your offenses, calling on His name!”

Notice: in the act of immersion, two things happen at once—we receive His name and are cleansed from guilt. Similarly,

1 Peter 3:20-21; we read about being saved “through water” and its counterpart; “Those who were once disobedient, when God patiently waited in the days of Noah while the ark was being built, in which a few, that is eight souls, were saved through water. Its counterpart is immersion, which now saves us—not from the dirt of the body, but as a plea to God for a clear conscience, made possible through the resurrection of the Anointed Yeshu.”

If Christ had not sacrificed Himself, we could not have a clean conscience. But He did. That’s why we enter into His death (Romans 6), to receive the power of His life. Then we can worthily eat the bread and drink the cup.

And what if someone immersed themselves a year, three, five or even ten years ago, and later sinned? The matter is not lost.

1 John 1:9 assures: “If we confess our offenses, He is just and trustworthy, so He will forgive us our offenses and cleanse us from all unrighteousness.”

1 John 2:1-2; “My children! I am writing this so you do not offend, but if anyone should offend, remember that we have an advocate with the Father, who is the righteous Anointed Yeshu. He is the atoning sacrifice for our offenses, and not only for ours, but also for the errors of the whole world.”

1 John 2:12; “I am writing to you, children, because your offenses are forgiven for His name’s sake.”

The apostles were not sinless—their holiness was in abiding in Christ, who purifies. Therefore, if you have fallen, kneel, confess, ask for mercy—and return to the Lord’s table.

In more difficult cases, the help of the community may be needed.

James 5:14-16 encourages: “Is anyone among you sick, let them call the elders of your community, and let them pray over them, anointing them with oil in the name of the Lord; And the prayer of faith will save the sick and the Lord will raise them up; and if sins have been committed, they will be forgiven. Confess your offenses to one another and pray for one another so that you may be healed. The prayer of a righteous person can accomplish much.”

Sometimes, healing of the heart requires not only personal prayer but also the support of brothers and sisters, humble confession before God in the presence of mature believers, and their intercession. A good practice is also to pray together for atonement before the Memorial itself, so that everyone participates with a clear conscience.

The question also arises about the Catholic Church and confession. It is worth noting that the church institution has changed its practices and teachings over the centuries: new elements of worship were introduced, doctrines were developed, and customs were added that did not always exist from the beginning. For many believers, this is a cause for concern—they observe the “modernization” of religion, sometimes against the word of God. This should prompt us to return to the simplicity of the teaching of Christ and the apostles: to the Scripture, to a living, obedient faith, rather than relying on tradition, which changes with the ages. This is not about attacking people, but about loyalty to the One who redeemed us. I will also quote a verse from the Letter of Jude, which should shed light on how changes in faith and practice are perceived.

Jude 1:3; “Beloved, while I was making every effort to write to you about our common salvation, I found it necessary to encourage you to contend for the faith that was once for all delivered to the saints.”

The wafer and eucharistic practice. In many places, wine is not given to everyone—which departs from the instruction “take and drink from it, all of you.” The remembrance of the Lord’s death is marked by simple symbols: unleavened bread and a cup of wine, established in a specific way. We want to be faithful in this.

An interesting matter I will address today concerns the biblical calendar. The year in the Bible begins in the spring, with the month of Abib (Nisan). Jewish tradition connects the start of the cycle with the equinox—symbolically: the “zero” point. The months were kept according to the phases of the Moon (hence a month has 29–30 days; people often say “28,” but that’s a simplification). In this context, it’s worth doing some “homework”: if one recognizes December 25 as the day of the Lord’s birth (there are various hypotheses, some indicate autumn), then when would His conception have occurred? Pregnancy is classically counted as about 280 days—approximately “ten lunar months” of 28 days (simplifying). If we subtract 280 days from December 25, we land around the March equinox. It sounds symbolic: the beginning of a new creation at the “zero point” of the year. It’s an interesting convergence—not proof, but a thought to consider. Similarly, we consider the symbolic “closing of the cycle” in God’s plan: 6,000 years of sin ruling and 1,000 years of the Kingdom—but Christ reserved that the times may be “shortened” for the sake of the elect. So let us be vigilant, but humble before the mystery of time.

Returning to practice: before the Remembrance, it is good to reconcile with others, make amends, resolve disputes. If your heart accuses you—confess your guilt to God, ask the elders for prayer, seek peace. In our community, before the celebration, we pray for forgiveness and cleansing to partake worthily. If you want to participate in the Remembrance of the death of our Lord Yeshu, I encourage you to contact me, we will determine where and when, and I will answer your questions. After immersion, you will be able to participate worthily in the remembrance and fulfill another condition, partaking of the body and blood. This is not a feast for the body, but a remembrance of the One who suffered for us and a confession that we belong to Him. And then—as long as we live on earth—we will exalt His name and proclaim Him, so others may enter into new life, in the new age after the resurrection.

If you have questions, feel free to write on messenger. In conclusion, it’s worth remembering the Lord’s words about the “days of Noah”: people ate, drank, married and were given in marriage—concerned only with worldly affairs—until the flood came. May daily life not lull us to sleep. Let us be watchful, examine ourselves, remove the “old leaven,” and remain in love and truth. Then the Lord’s table will become for us a place of blessing, not of judgment. And so may it be. Amen.

Thanks for listening until the end. I would be extremely grateful for likes, shares and comments, because it helps grow the channel, which gives a chance to reach even more people.

If you receive the gift of faith in the name of our Lord Yeshu, take the next step and contact me to be immersed in the name of Yeshu. You can find contact details on our website or simply write on Messenger.

Glory to Yeshu!!!