Evangelion: The Meaning of Communion

Jacques Iselin: The Elements of the Holy Communion (1963)

Mark, Matthew, Luke record the institution of the Lord’s Supper in nearly identical terms:

While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take it; this is my body.” Then he took the cup, gave thanks and offered it to them, and they all drank from it. “This is my blood of the covenant, which is poured out for many,” he said to them. “I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it anew in the kingdom of God.” (Mark 14.22–25)

While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, saying, “Take and eat; this is my body.” Then he took the cup, gave thanks and offered it to them, saying, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it anew with you in my Father’s kingdom.” (Matthew 26.)

When the hour came, Jesus and his apostles reclined at the table. And he said to them, “I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.” After taking the cup, he gave thanks and said, “Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.” And he took bread, gave thanks and broke it, and gave it to them, saying, “This is my body given for you; do this in remembrance of me.” In the same way, after the supper he took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you. (Luke 22.17–20)

Paul’s description of the practice closely parallels the Gospel accounts, as does Justin Martyr’s description from the following century:

For I received from the Lord what I also passed on to you: The Lord Jesus, on the night 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.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Corinthians 11.23–26)

For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me, this is My body; “and that, after the same manner, having taken the cup and given thanks, He said, “This is My blood; “and gave it to them alone. (First Apology. Chapter LXVI – Of the Eucharist)

There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. (First Apology. Chapter LXV – Administration of the Sacraments)

The bread and the wine of the Lord's Supper recall the loaves of the shewbread (literally "bread of the presence") placed in the Holy Place on the morning of each Sabbath before prayers; and the wine likewise recalls the drink offering subsequently poured out at the base of the altar on the morning of each Sabbath before prayers. These constitute a grain offering and a drink offering to God, which represent communion with God and with each other for ancient custom regarded those who shared a meal as a bound to each other for as long as the food they had consumed remained in their bodies. According to this convention, the portions consumed by offerors (on their own behalf) and by priests (on behalf of God) thereby bound the offerors to God and vice versa:

Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf. Consider the people of Israel: Do not those who eat the sacrifices participate in the altar? (1 Corinthians 10.16–18)

We should also note that animal sacrifices, in particular, were considered equivalent to the offeror's own body (see W. Robertson Smith. Lectures on the Religion of the Semites: The Fundamental Institutions. London, 1894). Hence, Paul’s rhetorical questions to the Corinthians (note verse 18 in particular). The far-reaching implications of this logic recur time and again in the various epistles:

Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church. (Colossians 1.24)

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. (Romans 12.1–2)

As you come to him, the living Stone—rejected by men but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. (1 Peter 2.4–5)

We should further note that once the loaves of bread from the previous Sabbath had been removed, any priests consecrated by washing on arrival at the temple could partake of them after once more walking their hands and feet—which recalls the incident of Jesus foot washing the feet of his disciples prior to serving them portions of food as host of the Passover. Whoever ranked as the least among the disciples should have washed the feet of the others, but the disciples argued over you this might be (Luke 22: 24-30), and evidently sat down to eat the Passover with unwashed feet. Jesus responded by rising before the first cup (when the host traditionally washed his hands before serving each guest a portion of the meal) and washing the disciples feet himself:

Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” Jesus replied, “You do not realize now what I am doing, but later you will understand.” “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” Jesus answered, “A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you.” For he knew who was going to betray him, and that was why he said not every one was clean.

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them. (John 13.1–17)

Jesus explains this gesture as an example of radically humble service, which the disciples are to imitate: “I have set you an example that you should do as I have done for you.” Scripture makes no further mention of foot washing in assembled worship or otherwise.