Category: Romanism

(Please start reading with the lead post in this series.)

The words of the Lord Jesus in John 6:41-59 are often cited in discussions of the Lord’s Supper, in seeking to understand the true nature of the bread and the cup. In particular,

Jhn 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55 For my flesh is meat indeed, and my blood is drink indeed. 56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

This paper discusses John 6 in detail. It makes the following points:

• John 6:22-71 is not a single “bread of life discourse,” but three separate discourses, addressed to three different groups, and probably in different locations.
• The verses in question are addressed to “the Jews,” whom the chapter compares to the murmuring Israelites during Israel’s 40 years in the wilderness.
• It is not describing the last supper, which still lay a full year in the future, but rather is commenting on the miraculous multiplication of the loaves and fishes in the first part of the chapter.
• In the first discourse, to the multitudes, the Lord sets forth much simple conditions to receive eternal life, and in the third discourse, to the disciples, the Lord directs attention away from his physical flesh and toward his words.
• The language used with the Jews in 6:41-59, like the Lord’s teaching in Matthew 13, is symbolic and parabolic, and intended to confuse those who have already rejected his simpler statements.

(Please start with the lead post in this series.)

The night in which he was delivered up as a sacrifice for our sins, the Lord Jesus instituted a simple ceremony that almost all groups who claim to be Christian follow in some form. His words in instituting this ceremony are preserved in Matt 26:26-28, Mark 14:22-24, Luke 22:19-20, and 1Cor 11:23-25. First he breaks bread and shares it with the disciples, saying, “this is my body, which is given for you.” Then, after a delay recorded in Luke and 1 Corinthians, he passes them a cup of wine, saying, “this is my blood of the new covenant, which is shed for you and for many.”

These expressions have been the object of disagreement for centuries. For some, they demonstrate that the bread and wine are in reality the body and blood of Christ. For others, they simply claim that the elements are symbols that represent the Lord’s body and blood.

This note looks at the semantics of “this is that” statements in the Bible, in the light of the difference between Indo-European idioms (including Greek, Latin, and English) and Semitic idioms (specifically, Hebrew).

Almost every group that calls itself “Christian” performs a ceremony that recalls the Last Supper shared by the Lord Jesus and his disciples. They remember his words in instituting this ceremony, preserved in Matt 26:26-28, Mark 14:22-24, Luke 22:19-20, and 1Cor 11:23-25. First he broke bread and shared it with the disciples, saying, “This is my body, which is broken for you.” Then, after a delay recorded in Luke and 1 Corinthians, he passed his disciples a cup of wine, saying, “this is my blood of the new covenant, which is shed for you and for many.” So those who seek to follow him share a morsel of bread, and a swallow of wine or grape juice, remembering that his body was broken and his blood poured out for their sin. As Paul said in explaining the ceremony, ”Ye do shew the Lord’s death until he come” (1 Cor 11:26).

Some “Christian” groups have features that are not attested in the New Testament, such as prayers to the Mother of God and to deceased people, professional priests who offer sacrifice, purgatory, sacramental actions that make a person a member of the community, an obligation on members to contribute financially to the organization, and ornate meeting places adorned with images. They justify such features on the basis of their antiquity. We need to understand two things about this state of affairs.

First, these features are indeed ancient. They all go back, not just to the church fathers, but to the oriental Mystery Religions (such as the cults of Demeter and Persephone, Mithra, Orpheus, Cybele, Isis, Serapis, Attis, and others) that were already part of Roman culture in the third and second centuries BC.

Second, the NT recognizes the danger of confusing these cults with the true faith. Many of their features anticipate Christianity (e.g., the need for salvation from sin and the promise of eternal life). But the NT commands believers to separate from them.