THE THEOLOGICAL PRESPECTIVES ON

LORD’S SUPPER
The essentially new element in the worship of the New Testament is what Paul
refers to as the Lord’s Supper (kyriakon deipnon, 1 Corinthians 11:20). The term
“eucharist” does not occur in the New Testament, though it is derived from the
verbal form eucharistēsas = “having given thanks,” which does appear in the New
Testament accounts (Matthew 26:27; Mark 14:23; Luke 22:17, 19; 1 Corinthians
11:24). The earliest references are those embedded in 1 Corinthians 10:16-21,
11:23-26. With this is to be taken the account of the institution of the rite at Jesus’
last supper with his disciples; one form of this tradition is found in Mark 14:22-25
and (with minor variations) Mattthew 26:26-29, while a variant tradition is found
in Luke 22:15-19. John’s Gospel has an account of the Last Supper but makes no
reference to the Eucharist. This does not mean that John is “anti-sacramental”;
rather “John presupposes the institution and brings out its full meaning in various
places”. In particular 6:52-58, part of the Bread of Life Discourse, clearly contains
eucharistic teaching.
Jesus’ “Last Supper” with his disciples is to be understood in part with
reference to the meals he shared during his ministry, especially with the outcasts of
society, and to the story of the feeding of the crowds. From a historical point of
view, there is a discrepancy between John and the Synoptics regarding the timing
of the Last Supper. The Synoptics regard it as a Passover meal, whereas John
places it one day before the Passover. Possible ways of reconciling the discrepancy
are not the concern of BT. From a theological point of view the difference is
irrelevant; Jesus’ death took place at the Passover season, a fact that did affect the
way it was understood by the early church.
At first the Lord’s Supper was probably part of a full meal shared by early
Christian congregations; this is most clearly seen from 1 Corinthians 11:20-22, 33-
34. The Lucan term “breaking of bread (hē klasis tou artou)” (Acts 2:42, 46; 20:7,
11), and perhaps also the term agapē in the sense of “love feast” (Jude 12),
probably both refer to actual meals that also included a form of Eucharist.
Basically, the Lord’s Supper has a threefold reference. It looks back to the
past in grateful remembrance and thanksgiving for the Christ event, especially for
Christ’s death and the new covenant between God and his people that is thereby
established. All the accounts mention Jesus giving thanks during the meal, though
it is only in the Pauline form (and the longer reading in Luke) that Jesus
specifically commands his followers, “Do this in remembrance of me” (Luke
22:19b; compare 1 Corinthians 11:25). In accordance with the biblical
understanding of memory, the Eucharist makes the past event contemporary for the
worshipers. Paul adds that by participating in this meal believers “pro-claim
(katangellete) the Lord’s death” (1 Corinthians 11:26). The Passover setting of the
Last Supper (irrespective of whether Jesus and disciples shared an actual Passover
meal or not) is extremely significant. Passover celebrates the great saving event
that brought salvation to God’s people Israel; the Lord’s Supper celebrates the
great saving event accomplished through the death and resurrection of Christ that
brings salvation to all humankind. Thus, the Passover events are seen as “symbolic
foreshadowing of the holy eucharist”. Christ sees his approaching death in terms of
an atoning sacrifice as the “Lamb of God,” he is the antitype of the Passover lamb.
The phrase “This is my blood of the covenant” (Mark 14:24; Matthew26:28)
echoes “the blood of the covenant” which was an essential element in the
sacrificial rite that sealed the Sinai covenant (Exodus 24:8). The Pauline form has
“This cup is the new covenant in my blood” (1 Corinthians 11:25, so also the
longer reading in Luke); this is a reminder that Christ’s death inaugurates the new
covenant prophesied by Jeremiah. Matthew and Mark also refer to the blood as
being poured out for “many,” echoing Isaiah 53:11-12 and suggesting that Jesus’
death is related to the Isaianic prophecy of the Suffering Servant (compare.
Chapter 9:1-3).
In the present the Lord’s Supper, like the peace offerings of the OT, symbolizes the
communion of believers with their risen Lord and with one another. In the meal the
presence of the Lord is central; so, Paul can refer to “the Lord’s supper” (kuriakon
deipnon — 1 Corinthians 11:20), “the cup of the Lord” (potērion kuriou), and “the
table of the Lord” (trapeza kuriou —10:21), and talks of “communion” (koinōnia
— 10:16; compare. 11:3-5) with Christ. As believers are drawn closer to Christ,
they are naturally also drawn closer to one another. This aspect of the meal is
brought out especially in 10:17: “Because there is one loaf (artos), we who are
many are one body, for we all partake of the one bread.” Sharing in the one loaf of
bread symbolizes and realizes the unity of believers in the body of Christ.