Ep. 117: Holy Communion

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MATTHEW 26:26-29, MARK 14:22-25, LUKE 22:19,20

We now approach the most solemn part of that night, the institution of the Lord’s Supper. It almost seems as if the Gospel writers had intended, by their studied silence concerning the Jewish Feast, to indicate that with this celebration and the new institution, the Jewish Passover had forever ceased. The absence of a record by John is compensated by the narrative of Paul in 1 Corinthians 11:23-26, to which must be added as supplementary the reference in 1 Corinthians 10:16 to ‘the Cup of Blessing which we bless’ as ‘fellowship of the Blood of Christ’, and ‘the Bread which we break’ as ‘fellowship of the Body of Christ.’

We have thus four accounts. If we now ask ourselves at what part of the Supper the new institution was made, we cannot doubt that it was before the Supper was completely ended. We have seen that Judas had left the table at the beginning of the Supper.

According to the Jewish ritual, the third Cup was filled at the close of the Supper. This was called, ‘the Cup of Blessing,’ partly because a special ‘blessing’ was pronounced over it. It is described as one of the ten essential rites in the Passover Supper. Next, ‘grace after meat’ was spoken.

If we are asked what part of the service corresponds to the ‘breaking of bread’ we note that while the Passover lamb was still offered, it was the law that declared that after partaking of its flesh, nothing else should be eaten. But since the Passover lamb had ceased, it is the custom after the meal to break and feast on the Aphikomon, or after-dish, of that half of the unleavened bread which had been broken and put aside at the beginning of the Supper.

Jesus now connected the institution of the breaking of bread in the Holy Eucharist with the breaking of the unleavened bread at the close of the meal. What did this institution really mean, and what does it mean to us? We cannot believe that it was intended as merely a sign for remembrance of his death. Such remembrance is often equally vivid in ordinary acts of faith or prayer. It seems difficult to account for the institution of a special sacrament and that with such solemnity and as the second great rite of the Church, that for feeding its members. Again, if it were a mere token of remembrance, why the cup as well as the bread?

The Holy Eucharist feeds the soul as well as the body. Receiving of the bread and the cup in the Holy Communion is spiritually to the soul what the outward elements are to the body; that they are both the symbol and the vehicle of true, inward, spiritual feeding on the Body and Blood of Christ. Edersheim continues:

‘Most mysterious words these, our feeding on Christ spiritually and in faith. And ever since has this blessed Institution lain as the golden morning-light far out even in the Church’s darkest night - not only the seal of his Presence and its pledge, but also the promise of the bright Day at his Coming. ‘For as often as we eat this Bread and drink this Cup, we do show forth the Death of the Lord’ for the life of the world, to be assuredly yet manifested, ‘until he come.’ ‘Even so, Lord Jesus, come quickly!’’

This is an extract from the book, Jesus : Life and Times, available for £10 here (Finalist for Academic Book of the year at 2023 CRT awards)