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When we compare the above ritual with the institution of the New Covenant feast by
the Lord, we find it throws a certain amount of light on the procedure, although we
cannot be certain of every detail. To (1), (5) or (8) we may refer the first words and
the first distribution of the cup (Luke 22: 17, 18); to (4) or (7) the dipping of the sop
(John 13: 26); to (7) or an interval during or after (8), the distribution of the broken
bread (Matt. 26: 26; Mark 14: 22; Luke 22: 19; I Cor. 11: 23, 24); to (9) or (10)
"after supper" (Luke 22: 20); then the thanksgiving and distribution of the cup, and the
hymn with which the whole was ended.
There have been differences of opinion as to whether the meal which the Lord
instituted was actually the Passover or an anticipation of it. But it seems quite clear
from the Gospel narrative, that it was the actual Passover (Matt. 26: 2, 17, 18, 19;
Mark 14: 1, 12, 14, 16; Luke 22: 7, 8, 11, 13, 15); and that the Lord was giving it an
added significance with a view to His impending death and sacrifice of Himself, and
connecting it with the New Covenant of Jer. 31: 31-37 made with Israel and Judah.
It should be noted that the Passover was celebrated once a year only, and the Lord gave
no direct indication of the frequency of the new feast ("Do this as oft as ye drink it",
I Cor. 11: 25). Even if it could be proved that it was definitely kept once a week by the
early disciples, there was certainly no Divine command so to keep it.
Another factor which must be recognized and without which a correct assessment
cannot be made of this meal, is its early connection with the agape or love-feast. One
great feature of the original Pentecost of Acts 2: was that the disciples learned to share
everything, their possessions and even their food (see also Acts 4: 32). This was indeed
a Divine communism with Christ in the centre. What we see today called "communism"
is the Devil's counterfeit without Christ. The newly saved gathering of Acts 2:
expressed their brotherly love in this practical way:
"And fear came upon every soul: and many wonders and signs were done by the
apostles. And all that believed were together, and had all things in common (i.e. shared);
and sold their possessions and goods, and parted them to all men, as every man had need.
And they, continuing daily with one accord in the temple, and breaking bread from house
to house, did eat their meat (food) with gladness and singleness of heart" (Acts 2: 43-46).
The `breaking of bread' was a common Jewish idiom for simply partaking of a meal.
It is quite a mistake to limit it, as some do, to the Lord's Supper. The flat, round Jewish
loaves were always broken and not cut, hence the origin of the phrase (see Matt. 15: 36;
Mark 6: 41; Luke 9: 16). In Acts 2: 46 "breaking bread from house to house" is
explained by the next phrase "did eat their food with gladness", and shows this was a
communal meal and came to be known as an agape, a love-feast. There were other
practical expressions of brotherly love, such as almsgiving, and the kiss of greeting of
man to man, and woman to woman (I Pet. 5: 14; Rom. 16: 16; I Cor. 16: 20;
II Cor. xiii.12; I Thess. 5: 26). By the time of Acts 6: 1 the growth of the Jerusalem
assembly led to the appointment of the seven to serve tables, which apparently included
the responsibility for arranging the common meals. Early the practice arose of ending the
communal meal with the Lord's Supper, though again this was done without any Divine
command recorded in the N.T. Soon this began to be abused. There was over-eating and