Chapter 61 - Lord's Supper

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The Eternal Covenant was initiated in eternity by the members of the Godhead. It was satisfied in time through the death of the Son and His resurrection by the Father. The benefit of the Eternal Covenant is graciously applied to the elect on earth by the Spirit.

As previously indicated, each of the major covenants of the Bible is accompanied by a divinely provided sign. The sign of the redemptive Eternal Covenant, the covenant of life (zoe), is a meal.

During the Israelite Age, the nation of Israel looked forward to the satisfaction of the Eternal Covenant. It celebrated the fulfillment of its promise through the Feast of Passover.

During the Church Age, the New Testament church looks backward to the fulfillment of the Eternal Covenant. Its observance of the Lord’s Supper is a celebration of its ratification in the past during the “Last Supper.”

Bread and Cup

The incarnate Christ provided insight into the meaning of the Lord’s Supper. His teaching served to unveil the relationship between the Eternal Covenant and the elements of the Lord’s Supper.

As recorded in the Gospel of John, Jesus said, “Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.” (John 6:27) By His statement, Jesus clarified to His unbelieving Jewish audience that there are two types of food, physical and spiritual. The physical is temporal. It perishes. The spiritual does not. It “endures to eternal life (zoe).”

Equating spiritual food with God, the obvious source of eternal life (zoe), the unbelieving Jewish crowd responded, “What shall we do, so that we may work the works of God?” (John 6:28) Familiar with Jewish law, they wanted to know what works they could perform for God to earn eternal life (zoe). Jesus answered, “This is the work of God, that you believe in Him whom He has sent.” (John 6:29) Thus, Jesus clarified that eternal life (zoe) is not received by working for God but only through faith in the Messiah.

Given the magnificence of Jesus’ statements, the crowd wanted to know that He could be trusted. Therefore, they responded once again by saying, “What then do You do for a sign, so that we may see, and believe You? What work do You perform? “Our fathers ate the manna in the wilderness; as it is written, ‘He gave them bread out of heaven to eat’.” (John 6:30-31)

Jesus explained to the crowd, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world.” (John 6:32-33)

For the benefit of His Jewish audience, Jesus distinguished between the manna received through Moses and the “true bread out of heaven” given by the heavenly Father. Instead of merely providing for physical sustenance, He indicated that the “bread of God” or the “true bread out of heaven” is eternal life (zoe). Jesus further revealed, “For the bread of God is that which comes down out of heaven, and gives life to the world.” (John 6:33)

Jesus followed with a profound statement. He said, “I am the bread of life (zoe). (John 6:35) Jesus then explained how His audience could receive the “bread of life (zoe)” or eternal life (zoe). Referring to Himself as the Son, He said, “…everyone who beholds the Son and believes in Him will have eternal life.” (John 6:40)

Jesus elaborated, “…he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down out of heaven, so that one may eat of it and not die. I am the living (zoe) bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh (sarx).” (John 6:47-51)

The NLT provides additional clarity. In verse 51 it states, “I am the living bread that came down from heaven. Anyone who eats this bread will live forever; and this bread, which I will offer so the world may live (zoe), is my flesh (sarx)."

Jesus plainly stated to His Jewish audience that He was the source of eternal life (zoe). He indicated that the reception of eternal life (zoe) was only possible by the acceptance of His sacrificial death.

Nevertheless, Jesus’ legalistic, religious audience misunderstood His statement. They mistakenly believed He had said that they must literally eat His flesh (sarx) to receive eternal life (zoe). The Greek word sarx is often used in the New Testament in reference to the human body. (cf. 1 Corinthians 15:39; 2 Corinthians 10:3; Galatians 2:20; Philippians 1:22)

As a result of the Lord’s statement, “…the Jews began to argue with one another, saying, ‘How can this man give us His flesh to eat?’ So Jesus said to them, ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever’.” (John 6:52-58)

Many in the audience considered the claims of Jesus to be outrageous. As a result, they failed to comprehend the profound meaning of His words.

Rather than preposterous, the words spoken by Christ were an example of figurative language. Eating the “bread” of His flesh and drinking His blood was symbolic of partaking of His sacrificial death, the requirement for receiving His resurrection life. “…unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves.” (John 6:53)

Affirming the availability of new, covenantal life (zoe), Jesus stated, “He who eats My flesh and drinks My blood abides in Me, and I in him.” (John 6:56) The Greek word translated “abide” is meno (men'-o). Used 120 times in the New Testament, it means to “remain, dwell, live.” (cf. John 15:4; 1 John 2:24; 3:24; 4:15)[1] Thus, the sharing of the Lord’s Supper by the early New Testament church, characterized by symbolic bread and cup, was an acknowledgment of the church’s unconditional, eternal position of abiding in its union of life with Christ. It was possible by faith alone.

The Apostle Paul confirmed the meaning of the bread and cup to the ecclesia at ancient Corinth when he said, “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?” (1 Corinthians 10:16) Paul further stated, “For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.” (1 Corinthians 11:26) As indicated, sharing the covenantal benefit of Christ’s death is the solitary means by which fallen humanity can share in the covenantal benefit of His life (zoe).

“…we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection…” (Romans 6:4-5)

The symbolic elements of the Lord’s Supper are identical to the elements that were used for the ratification of the Eternal Covenant. During the Lord’s “Last Supper,” the bread and cup represented the death of Christ. The bread represented His body sacrificed and the cup His blood shed.

The death of Jesus Christ was necessary to forgive all human transgression of divine law. It was the prerequisite for the New Testament church to be raised to new life shared with Christ.

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Apostolic Teaching and Tradition

Apostolic teaching and tradition were foundational to the practice of the New Testament church. Generally, Jesus is revealed through apostolic teaching and personally experienced through the practice of apostolic tradition.

While the modern church often adheres to apostolic teaching, it rarely complies with apostolic tradition. Nevertheless, there are numerous exhortations and commands in the New Testament to obey apostolic tradition. (1 Corinthians 4:14-17; 10:31-11:1; 11:16; 11:34; Philippians 4:9; 2 Thessalonians 2:15; 3:6-7; Titus 1:5)

Apostolic tradition provides the New Testament church with general patterns for church practice. For example, it provides guidance for church leadership; the celebration of the Lord’s Supper; baptism; interactive meetings; ministry; governance by consensus; and gatherings in the intimacy of the small group environment.

The general guidance provided by apostolic tradition is conducive for life (zoe) dependent church practice. Therefore, the church that neglects apostolic tradition has by default chosen a form of church practice that is law-based. While it constitutes a form of godliness, law-based church practice is nothing more than the practice of lifeless (zoe) religion. Contrary to apostolic tradition, it is powerless to satisfy the will of God on earth.

“It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery (the rule of law).” (Galatians 5:1)

New Testament Church Practice

In his first letter to the Corinthians Paul provided an outline for simple life-based church practice. His corrective measures in chapters 11-14 inadvertently revealed an order of practice for life dependent (zoe) church gatherings:

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Church Practice	References
Praying and prophesying.	11:2-16
Celebration of the Lord’s Supper.	11:17-34
Loving, spiritually gifted ministry to one another.	12-14

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Along with most of their other practices, the Corinthian observance of the Lord’s Supper was errant. The Apostle Paul unveiled the fundamental problem with their observance of the Lord’s Supper. “For there must also be factions among you, so that those who are approved may become evident among you. Therefore when you meet together, it is not to eat the Lord's Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk.” (1 Corinthians 11:19-22) Thus, there were factions in the Corinthian church that not only influenced their observance of the Lord’s Supper but their church practice in general.

According to Paul, the Corinthians factious approach to the observance of the Lord’s Supper was “unworthy.” (vs. 27) One faction within the church body was arriving early and selfishly consuming all the available food and drink. (vss. 20-22) As a result, the Corinthians who arrived later were without the food and drink necessary to celebrate the full meal of the Lord’s Supper.

The Apostle Paul clarified to the Corinthians, “For as often as you eat this bread and drink the cup, you proclaim (kataggello - kat-ang-gel'-lo; declare, teach) the Lord's death until He comes” (1 Corinthians 11:26). It was clear to Paul that the Corinthian observance of the Lord’s Supper was not serving as a proclamation of the Lord's death. Consequently, it was not a celebration of new life in Christ but a demonstration of the old life characterized by dead, legalistic religiosity. (cf. 1 Corinthians 3:1-4)

Relative to their “unworthy” celebration of the Lord’s Supper, Paul instructed the Corinthians to “examine” their factious conduct and seek repentance. (vs. 28) The examination and repentance were to be taken seriously and, therefore, approached somberly. His corrective admonition for the Corinthians was that they should “wait for one another” when they gathered collectively to eat. (1 Corinthians 11:33)

It is important to note that Paul did not indicate that the celebration of the Lord’s Supper should be approached somberly. Instead, it was the repentance of the factious Corinthians that was to be approached somberly. Further, Paul did not call them personally unworthy. Instead, it was their observation of the Lord’s Supper that was unworthy.

It should also be clarified that when a believer refuses to partake of the elements of the Lord’s Supper for reason of perceived unworthiness or a corresponding lack of confession, he or she is completely missing the point of the “celebration.” The Lord’s Supper is a celebration of the redemptive work of Christ, the only means by which the believer is worthy before God. Therefore, any attempt to become worthy before God through repetitive confession of sin demonstrates a tragic misunderstanding of salvation by grace through faith alone.

The propensity to create factions within the New Testament church body was a clear sign of religious, law-based church practice. It was contrary to the graciousness associated with life (zoe) based practice.

To correct their errant practice, the Apostle Paul provided simple instructions. The Corinthians were to recognize and discontinue the aspects of their church practice that were law-based and implement conditions favorable for simple life-based (zoe) church practice.

The Corinthian implementation of life-based (zoe) practice was to be characterized by willing submission to the authority of Christ’s immediate headship and the recognition of its unity through the ordered equality of its members. In agreement with apostolic teaching and tradition, it would constitute a divine reformation from law to life (zoe), old to new, fleshly to spiritual, worldly to the heavenly, impersonal to intimate, and organizational to organic.

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Fundamental Tradition

The early New Testament church gathered in a large group setting in the precincts of the Jewish temple to hear the teaching of the apostles. It provided them with the privileged opportunity to learn the fundamentals of their newfound faith. As the day progressed, the early church moved to smaller, more intimate gatherings from house to house to apply in practice what they had learned earlier in the day from the apostles.

“Day by day continuing with one mind in the temple [precincts] (Solomon’s Portico), and breaking bread (celebrating the Lord’s Supper) from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people.” (Acts 2:46-47a)

Indicative of the celebration of the Lord’s Supper, the primary activity of the early church gathered in houses was the "breaking of bread." (cf. Matthew 26:26; Acts 2:46; 20:7; 1 Corinthians 10:16; 11:17-34) It is clear that the breaking of bread referred to a full meal. (Acts 2:46) The celebration of the Lord’s Supper as a full meal was not only clarified by the context of 1 Corinthians 11:17-34 but the New Testament Greek word translated as “supper” is deipnon (dipe'-non). It was used 16 times in the New Testament, never once for anything less than a full meal.

The fundamental tradition of early New Testament church practice was the observance of the Lord’s Supper as a full meal. It was the sign of the Eternal Covenant and the means through which the ecclesia celebrated the Lord together.

Other Activities

Every other activity enjoyed by the gathered ecclesia was generally considered part of the “Love Feast” (Jude 12). While partaking of the meal, the fullness and fellowship of the Spirit led to worship in song; prayer; thanksgiving; mutual submission; dialoguing about apostolic teaching; and loving, spiritually gifted ministry to one another. (1 Corinthians 11:1-14:40; 2 Corinthians 13:14; Ephesians 5:18-21; Philippians 2:1; Colossians 3:16)

The Apostle Paul provided an example of loving, spiritually gifted ministry within the context of the celebration of the Lord’s Supper, “When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. Let two or three prophets speak, and let the others pass judgment. But if a revelation is made to another who is seated, the first one must keep silent. For you can all prophesy one by one, so that all may learn, and all may be exhorted; and the spirits of prophets are subject to prophets; for God is not a God of confusion but of peace, as in all the churches of the saints.” (1 Corinthians 14:26-33)

The celebration of the Lord’s Supper as a full meal was conducive for participants to satisfy the fundamental priority of submitting to the headship of Christ. By grace through faith alone, it presented them with the time and comfortable, relaxed environment necessary for leaving the cares and concerns of the world behind and enjoying Christ. Every other activity (prayer and prophesying, worship in song, dialoguing, teaching, loving ministry, etc.) that took place during the Supper was graciously designed to contribute to the celebration of Jesus Christ.

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Practical Considerations

The New Testament clarifies that the elements of the Lord’s Last Supper were incorporated “while they were eating.” (Matthew 26:26) Therefore, the celebration of the Lord’s Supper as a full meal is reasonable to serve in different courses with the elements offered between.

Among other things, serving the meal in different courses allows adequate time for celebratory fellowship with the Lord and one another. For those who are accustomed to eating quickly, it can be very edifying to slow down and learn to enjoy food and the fellowship of the Spirit.

As the Spirit directs, there is a simple transition from the initial seeking of the Lord to fellowshipping with Him through the Love Feast. Historically, the elements of the bread and cup were shared during the full meal. The bread (whole loaf, symbolic of the unity of the body of Christ) and the cup (one pitcher, symbolic of the unity of the body of Christ) have already been placed in the center of the table. Central to the celebration, they are displayed visibly.

The following guidelines constitute a western example of the individual courses of the meal:

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Lord's Supper

Course 1: Salad.

Course 2: Bread.

“… the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me" (1 Corinthians 11:23-24).

The bread symbolizes the body of Christ that was sacrificed for His ecclesia. Therefore, thanksgiving is freely offered to the Lord before the loaf is passed around the table.

Course 3: Main Dish.

Course 4: Cup.

“In the same way, He took the cup also after supper, saying, "This cup is the new covenant (Eternal Covenant; new in time and type) in My blood; do this, as often as you drink it, in remembrance of Me" (1 Corinthians 11:25).

The one pitcher symbolizes the blood of Christ shed for His people.

Once again, thanksgiving is freely offered to the Lord before the pitcher is passed around the table. To preserve the symbolism of the meal, sharing from one cup is preferable. However, to negate any apprehension of spreading germs, the symbolic blood of Christ can be poured from one pitcher into individual glasses or cups.

Course 5: Dessert.

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As indicated, every other activity enjoyed by the gathered ecclesia was considered part of the Lord’s Supper. (“Love Feast” (Jude 12)). For example, worship in song; prayer; thanksgiving; mutual submission; dialoguing about apostolic teaching; and loving, spiritually gifted ministry to one another.

Any time and money spent on the meal by the weekly host family should be considered an offering to the Lord. As the primary practice of the New Testament church, it is worthy of a sacrificial expense.

Unparalleled Privilege

The observance of the Lord’s Supper, the sign of the Eternal Covenant, was the primary activity of New Testament church gatherings. It was so important that every other activity took place during it.

The observance of the Lord’s Supper was a celebration of the Lord Jesus Christ through a full meal. It was designed to occur in the intimacy of a small group environment that was interactive, intergenerational, and moved from house to house.

Celebrating Jesus Christ together through the intimacy of a full meal is an unparalleled privilege. It serves as a remembrance of His covenantal death and resurrection and consequently, the reception of new life (zoe). Additionally, it is a reminder of His promise to return, gather His elect and celebrate the ultimate meal together, the heavenly “Marriage Supper of the Lamb.


© 2023 James Hiatt

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