A Closer Look at the Elements of the Lord’s Supper

“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26).¹ The biblical elements of the Lord’s Supper are generally understood to be “unleavened bread,” representing the crucified body of Jesus, and “the fruit of the vine,” symbolizing his shed blood (Matt. 26:17, 28-29; Mark 14:12, 25; Luke 22:18). To properly observe this sacred memorial, is it necessary to know what the bread is made of and what exactly is the fruit of the vine?

The Bread

Jesus instituted the Lord’s Supper in the setting of the Jewish Passover meal, where “unleavened bread” is specified (Matt. 26:17; Mark 14:12). Leaven or yeast, metaphorically applicable to pervasive and corrupting influences (Matt. 16:6; 1 Cor. 5:6-8), was prohibited in all grain offerings to God (Lev. 2:11; 6:14-17) and the Passover bread (Deut. 16:3). Seeing that communion bread represents the Lord’s crucified body (Matt. 26:26; Mark 14:22), and Jesus lived his entire earthly life without sin (Heb. 4:15; 9:28), we can appreciate the significance of no leaven or yeast. 

The Bible emphasizes what is to be left out of the bread but does not detail specific ingredients to make the bread. We do read about flour and oil (Lev. 2:4, 5; 6:21; 24:5; 1 Kgs. 17:8-16), the kneading and baking of the dough (1 Sam. 28:24; 2 Sam. 13:8), and even salt was used in sacrificial offerings (Lev. 2:13; Ezek. 43:24). The bottom line is, whatever ingredients are necessary to make bread,² as long as it is void of leavening agents, biblical guidelines are observed.

The Fruit of the Vine

In the NT the word “wine” (Greek oinos) is never used with reference to the Lord’s Supper, notwithstanding some modern English paraphrastic versions.³ Rather, the terminology used by the Lord is simply “cup” (Matt. 26:27; Mark 14:23; Luke 22:17, 20), and “fruit of the vine” (Matt. 26:29; Mark 14:25; Luke 22:18).

Referring to the communion drink as the “cup” employs a literary device known as metonymy, whereby the container stands for what it contains. One does not drink the cup itself, neither does the container symbolize Christ’s blood, nor does the word “cup” indicate what is in it. More information is supplied by the context and by the corresponding expression, “the fruit of the vine.” 

The background and original setting was the Jewish Passover. According to the Mishnah (an ancient record of Jewish traditions), during the Passover feast celebrants were provided four cups to drink, the contents of which was yayin, made from grapes (Pesaḥim 10.1-2). To avoid intoxication the yayin was “mixed,” diluted with water.⁴ In Talmudic times (post-70 to 5th century AD) it was considered uncultured to drink undiluted yayin, so it was almost always diluted with one part yayin to three parts water (Pesaḥim 108b), or even boiled down to a concentrate before mixing with water.⁵ On the question of using unfermented grape juice for the cup of blessing, Rabbi Rava affirms: “One can squeeze a cluster of grapes and say Kiddush over [the juice]” (Talmud, Bava Batra 97b). Nevertheless, the paschal tradition of four cups of yayin was introduced after the time of Christ,⁶ so we must turn to the Lord’s own words and historical-cultural setting for more definitive answers.

Vineyards were commonplace in the ancient Near East (Matt. 20:1-8; 21:28, 33-41; Mark 12:1-11; Luke 20:9-16; 1 Cor. 9:7), and the Greek term ámpelos (“vine”) particularly refers to the grapevine. The expression “fruit of the vine” would have been universally understood by Jesus, his immediate disciples, and all others in the ancient Mediterranean world as the product of the grapevine (cf. Gen. 40:9-11; Lev. 25:5; Jas. 3:12; Rev. 14:18).

Modern-day Questions

Some have wondered if other fruits that grow on vines (melons, berries, kiwifruit, cucumbers, tomatoes) would be acceptable for communion. After all, the Bible just says “fruit of the vine” but doesn’t explicitly identify which fruit. It is important to remember, however, that everything in scripture is written in a particular context. The expression “fruit of the vine” occurs only three times in the NT, all in reference to the Lord’s Supper. As noted above, according to common usage in the historical-cultural setting of these passages, grapes are understood.

Does it matter whether the communion juice is fermented or unfermented? Since so many people use the word “wine” to describe it, would fermentation be required? As noted above, the Greek word oinos (often rendered “wine”) does not occur in any of the scriptures that address the Lord’s Supper. In fact, it is the same species of yeast (Saccharomyces cerevisiae) that converts carbohydrates to carbon dioxide in bread (causing it to rise) and to alcohol in grape juice (causing it to ferment). Seeing that yeast (leaven) was prohibited in the Passover meal (Ex. 13:7; Deut. 16:3-4), it follows that it would be absent from the cup of the fruit of the vine and thus non-alcoholic (later tradition notwithstanding).⁷

What if no unleavened bread or grape juice is available? We obviously can’t do what we are incapable of doing. But let’s not be so ready to give up or compromise. When traveling where there is no church, think ahead, be prepared, and take the provisions needed. Otherwise, search the local grocery stores, restaurants, salad bars, and markets for bread without yeast or ingredients to make it, grape juice or grapes that can be squeezed, or even raisins (dried grapes) that can be soaked or boiled. Wine can be boiled to remove its alcohol content. While wheat or other bread-making grains and/or grapes are not grown in every geographical location worldwide, if we can supply people around the globe with food, clothes, medicine, clean water, the gospel, Bibles, and other resources necessary to live and to be right with God, surely we can do the same with communion needs. 

Be aware that some companies that sell pre-packaged communion supplies use black current juice (or other substitutes) instead of grape juice. If we are homebound because of sickness, immobility, or a global pandemic, let’s have what we need at home (purchased or homemade) to worship according to biblical directives. If unable, allow other Christians to help. While communion is something the church does together (Acts 20:7; 1 Cor. 11:17-34), sometimes circumstances dictate otherwise.

Conclusion

Although some may consider this study (or parts of it) somewhat narrow and nitpicky, hopefully we all sincerely desire to understand what the Lord has revealed in his word and to be as faithful as we know how to be. “Therefore we are also eager, whether at home or away, to be well-pleasing to him” (2 Cor. 5:9). 

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² Recipes are available online; here is a sample.

     ³ Common English Bible, Contemporary English Version, Easy-to-Read Version, Good News Translation, God’s Word, The Message, New Living Translation, J. B. Phillips, The Living Bible.

     ⁴ Joshua Kulp, Mishnah Yomit: English Explanation of Mishnah Pesachim, USCJ Conservative Yeshiva in Jerusalem (accessed 21 March 2020), <Link>.

     ⁵ Thinking Gemara Series: Arba’ah Kosot, “The Four Cups of Wine of the Passover Seder Pesachim 108b: Teacher’s Guide,” NLE Resources 17-22, 29 (accessed 21 March 2020), <Link>.

     ⁶ David Instone-Brewer, The Jesus Scandals (Oxford; Grand Rapids: Monarch, 2012): 56; see also Joel B. Green and Lee Martin McDonald, eds., The New Testament World (Grand Rapids: Baker Academic, 2013): 4.

     ⁷ For an alternative view, see Wayne Jackson, “Was the Fruit of the Vine Fermented?” Christian Courier (2000), <Link>.

Related Posts: Communion Bread, The Frequency of the Lord's Supper, Apparent Discrepancies (Part 3) 

Related Articles & Videos: Julie Johnson, DIY Lord's Supper 

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What about Closed Communion?

     Closed communion is the practice of permitting only recognized church members the opportunity to partake of the Lord’s Supper in the assembly. While there is no definitive evidence this was a first-century practice, by the second century and beyond it had become an issue (cf. Justin Martyr, First Apology 66).

     In addition to the Lord’s Supper, our singing, praying, Bible study, and collection are also important aspects of our worship assemblies. The biblical concept of “fellowship” [koinōnia] is more than what we do. It is a spiritual relationship we either have or do not have with one another based on our relationship with God (see What Does 'Fellowship' Really Mean?).

     Should we ban non-Christians from our worship assemblies? The first-century church apparently did not (1 Cor. 14:23-25). When we have non-Christian visitors, can/should we keep them from engaging in any aspect of worship? If a non-Christian participates in the singing, listens to the sermon and prayers, puts money in the collection basket, and eats unleavened bread and drinks grape juice, he is no more saved and no more lost than before engaging in these activities. There is still no koinōnia with God and God’s people.

     Other than an erring member who has been disciplined by the church (1 Cor. 5:1-13), there is no hint in the NT of an alleged danger of allowing those who ought not participate in the Lord’s Supper to partake of it. However, the NT does specifically address the issue of excluding those who ought not be excluded (1 Cor. 11:17 ff.). In larger assemblies, I am unaware of any fool-proof or practical way to determine and monitor all who are and are not qualified to observe communion. This is not only a collective activity; it is also an individual responsibility (1 Cor. 11:28).

--Kevin L. Moore

Related Posts: Frequency of the Lord's Supper

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The Frequency of the Lord's Supper

     They should have known better. Only a few years after the Lord's church had been established in Corinth, their assemblies had regressed into something the Lord never intended. Thus Paul issues a stern reprimand: “But in these instructions I do not commend you, because when you come together it is not for the better but for the worse …. Therefore coming together in one place [epi to auto], it is not to eat the Lord’s Supper” (1 Cor. 11:17, 20).¹ The ESV renders v. 20, “When you come together, it is not the Lord's supper that you eat.” While communion was meant to be a recurrent reminder of Christ’s atoning death (vv. 23-29), their abuses and misbehavior had rendered it unrecognizable.

     The implication of this rebuke and the accompanying directives for restoring the Lord’s Supper is that the sacred memorial was to be kept on a regular basis (hosakis [“as often”] vv. 25, 26). But how often? These Christians were to keep it as often as they gathered for worship. So how often did the Corinth church assemble?

A Uniform Practice of First-Century Churches

     Later in the same epistle Paul writes: “Now concerning the collection for the saints, as I ordered the churches of Galatia, so you do also. On the first day of every week [katá mían sabbátou], let each of you by himself store up whatever he is prospered, that there be no collections when I come” (16:1-2).² Since the perí dé (“now concerning”) formula in 1 Corinthians draws attention to the apostle’s answers to their questions (7:1),³ the current response presupposes their previous knowledge of this collection. 

     These same directives had been communicated to the churches of Galatia (16:1c),⁴ and the Macedonian churches were also involved (v. 5).⁵ Paul goes on to reference the churches of Asia (v. 19), who apparently participated as well (Acts 20:4), plus all the churches in the province of Achaia (Rom. 15:26; 2 Cor. 1:1; 9:2).⁶ Throughout 1 Corinthians the readers have been consistently reminded of what is taught and practiced everywhere in all the churches (1:2; 4:17; 7:17; 11:16; 14:33).⁷

     “On the first day of every week” (katá mían sabbátou) indicates a regular occurrence on a specific day each week (16:2a). The implication is that the Corinth church and her sister congregations in various places were assembling weekly on this particular day.⁸ If the Corinthians were to observe the Lord’s Supper as often as they gathered for worship (11:20-29), and they were assembling each first day of the week (Sunday), the Lord’s Supper was to be observed every Sunday.⁹

     About a year after these instructions were penned, the apostle was passing through the Roman province of Asia (Acts 20:5 ff.). Although he was in a hurry to get to Jerusalem (v. 16), for some reason he stopped for a whole week in Troas (v. 6). Why? “But on the first day of the week [tē mia tōn sabbatōn], having come together to break bread [klasai arton], Paul spoke to them, ready to depart on the next day; and he continued the speech until midnight” (v. 7).¹⁰

     The expression “to break bread” is a customary idiom, used in two different senses in the NT. Sometimes it refers to a common meal (Matt. 14:19; 15:36; Mark 8:6, 19; Acts 2:46; 20:11; 27:35), whereas at other times it applies to the Lord’s Supper (Matt. 26:26; Mark 14:22; Luke 22:19; Acts 2:42; 1 Cor. 10:16; 11:24). Either way, seeing that both involve more than just literal bread breaking, the phrase is obviously idiomatic. The question is, how is it used in Acts 20:7? As a general rule of thumb, whenever a modifier such as “food” or “eating” is included, a normal meal is in view (cf. Acts 2:46; 20:11). When the expression occurs in conjunction with spiritual activities, the Lord’s Supper is in view (cf. Acts 2:42; 20:7). There is a clear distinction between these two actions (one common and the other sacred), and they are not to be commingled and confused (1 Cor. 11:17-34).

     It is highly unlikely that Paul would have postponed his journey to Jerusalem for seven days just to eat an ordinary meal with the Troas brethren. But if the church assembled each Sunday, like other first-century Christians (noted above), and if Paul and his traveling companions arrived on Monday, it would have been necessary to stay there a week in order to assemble with these saints to observe communion with them. The expressed purpose of this assembly was “to break bread,” and the specified day was “the first day of the week.” Immediately after this worship service, Paul ate food and resumed his hastened voyage (v. 11).

A Special Day

     Sunday marks the historical juncture when our Lord Jesus conquered death (Mark 16:9), providing the cornerstone of the Christian faith (Rom. 1:4; 6:4-11; 1 Cor. 15:1-4, 12-22; 1 Pet. 3:21). Thereafter it was this day of the week on which the Lord’s church was established (Acts 2:1; cf. Lev. 23:15-16; John 19:31) and early Christians assembled together to commemorate Christ’s atoning sacrifice (Acts 20:7; 1 Cor. 11:17-26; 16:1-2).¹¹

     While Jesus instituted this sacred memorial on a Thursday evening (Matt. 26:26-29), the NT gives no special meaning to the fifth day of the week. It was another couple of days before the enormous significance of Sunday became a reality (Matt. 28:1; Mark 16:9). Even though baptism was an integral part of the ministries of John the baptizer and Jesus and his disciples (John 3:22-23), it wasn’t until Christ’s resurrection that its full connotation was established (Rom. 6:3-11). The day of the Lord’s resurrection was to be the day his church was built and his spiritual kingdom realized (Matt. 16:18-19; Acts 1:3-8; 2:1-47),¹² and ultimately the memorial day of his death (cf. Matt. 26:29; Mark 14:25; Luke 22:16, 18; Acts 2:42; 20:7).

Conclusion

     For all who are committed to restoring the NT church, we have clear directives concerning the Lord’s Supper with respect to what, how, and when. If the early Christians assembled every Sunday to observe communion in remembrance of the Lord’s sacrificial death, what should we be doing?

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² See The Sunday Collection <Link>.

     ³ See also 1 Cor. 7:25; 8:1, 4; 12:1; 16:1, 12.

     ⁴ Cf. Acts 16:6; 18:23; Gal. 1:2. These are probably the churches in the southern region of the Roman province of Galatia, including Pisidian Antioch, Lystra, Derbe, and Iconium (Acts 13, 14, 16). Note that Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4). 

     ⁵ Cf. Rom. 15:26; 2 Cor. 8:1–9:7. Macedonian cities where churches had been planted were Philippi, Thessalonica, and Berea (Acts 16:9–17:14). Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6).

     ⁶ The province of Achaia included Corinth, Cenchrea, and Athens (Acts 17:24; 18:18, 27; 19:21; Rom. 16:1).

     ⁷ While the churches of Jerusalem and Judea were on the receiving end of this benevolent aid, they too participated in funding the Lord’s work through free-will offerings collected in a common treasury (cf. Acts 2:42, 44, 45; 4:32, 34-37; 5:1-2; 6:1-4). Consider also the generosity of the Syrian Antioch congregation (Acts 11:29-30). Providing for the physical needs of destitute brethren is not the only work first-century churches supported (cf. 1 Cor. 9:11-14; 16:6; 2 Cor. 11:7-9; 12:13; Gal. 6:6; Phil. 4:15-20).

     ⁸ These verses constitute an apostolic command issued to multiple congregations in various locations to be regularly observed on a specified day each week. While “each of you by himself” (v. 2b) describes a personal responsibility, the expression “let him store up” (thēsaurízōn) (v. 2c) means to treasure up or store up in a common treasury (= the single “gift” of v. 3). Just as the contribution involves both individual and collective components, so too does the observance of the Lord’s Supper (11:20, 26, 28).

     ⁹ What if the church also met on Wednesdays or other days of the week? The bottom line is, Paul is addressing what the church in mid-first-century Corinth was actually doing (assembling every Sunday), not other possible scenarios that would have required qualifying directives.

     ¹⁰ The term mesonúktion (“midnight”) applies to the second of four watches of the night (Mark 13:35; cf. 6:48), equivalent to 9 pm–12 am.

     ¹¹ John’s allusion to “the Lord’s day” (Rev. 1:10) employs the adjective kuriakos, and the only other occurrence of this word in the NT is in reference to “the Lord’s Supper” (1 Cor. 11:20), commemorated as regularly as these Christians assembled together (vv. 20-34), viz. every Sunday (16:2).

     ¹² Cf. Mark 9:1; John 3:5; Acts 1:3; 2:30-38, 47; 8:12; 14:22; 19:8; 20:25; 28:23, 31; Col. 1:13. See The Kingdom of God Part 3 <Link>.

Related Posts: Chronological Confusion, Questions about the Lord's Supper, Closed Communion, Apparent Discrepancies (Part 3), A Closer Look at the Elements of the Lord's Supper 

Related articles: Wayne Jackson's Weekly Observance; Dave Miller's Sunday and the Lord's Supper and Lord's Supper on Sunday?; Ben Giselbach's Protecting the Lord's Supper; Neal Pollard's Keeping Our Thoughts on the Lord's Supper

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