What does the Bible say about communion?

c. 386–397 · John Chrysostom, Homilies on First Corinthians 24.4

But why adds he also, “which we break?” For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, “A bone of Him,” saith one, “shall not be broken.” But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men.

c. 386–397 · John Chrysostom, Homilies on First Corinthians 24.3

“The cup of blessing which we bless, is it not a communion of the Blood of Christ?” Very persuasively spake he, and awfully. For what he says is this: “This which is in the cup is that which flowed from His side, and of that do we partake.” But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 10.16

To bless the cup, then, is to set it apart for this purpose, that it may be to us an emblem of the blood of Christ. This is done by the word of promise, when believers meet together according to Christ’s appointment to celebrate the remembrance of his death in this Sacrament.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 10.17

I have already stated above, that it was not Paul’s particular design here to exhort us to love, but he mentions this by the way, that the Corinthians may understand that we must, even by external profession, maintain that unity which subsists between us and Christ, inasmuch as we all assemble together to receive the symbol of that sacred unity. In this second part of the statement, he makes mention only of the one part of the Sacrament, and it is the manner of Scripture to describe by Synecdoche the entire Supper by the breaking of bread. It is necessary to warn my readers, in passing, as to this, lest any less experienced person should be put off his guard by the foolish cavil that is brought forward by certain sycophants — as if Paul, by mentioning merely the bread, had it in view to deprive the people of the one half of the Sacrament.

c. 1611 · Lewis Bayly, The Practice of Piety 14

Lastly, From the former communion between Christ and Christians, there flows another communion between Christians among themselves, which is also lively represented by the sacrament of the Lord’s Supper; in that the whole church, being many, do all communicate of one bread in that holy action: “We being many, are one bread and one body; for we are all partakers of that one bread” (1 Cor. x. 17;) that as the bread which we eat in the sacrament is but one, though it be confected of many grains; so all the faithful, though they be many, yet are they but one mystical body, under one head, which is Christ.

c. 1611 · Lewis Bayly, The Practice of Piety 14

To be a pledge and symbol of the most near and effectual communion which Christians have with Christ. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Cor. x. 16;) that is, a most effectual sign and pledge of our communion with Christ.

1667 · John Owen, A Brief Instruction in the Worship of God and Discipline of the Churches of the New Testament 11

In union therefore must lie the springs of love, and this consists in a joint incorporation of believers into Christ; “for as the body is one, and hath many members, and all the members of that one body being many, are one body, so also is Christ; for by one Spirit we are all baptized into one body;” — and this they have by the means before mentioned, namely, their adoption, faith, and inhabitation of the Spirit. Now, in the joint celebration of the ordinances of God’s worship, they all together make profession of these principles, and act that one faith, hope, and love jointly, whereof they are made partakers, and thereby grow up more and more into the head “by that which every joint supplieth,” Eph. iv. 16. And some of them are peculiarly designed by the Lord Christ for the testification of their love and union among themselves: 1 Cor. x. 16, 17, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread.”

1760 · John Owen, Sacramental Discourses a.2

The bread which we break, is it not the communion of the body of Christ?” — 1 Cor. x. 16. There is, in the ordinance of the Lord’s supper, an especial and peculiar communion with Christ, in his body and blood, to be obtained. One reason why we so little value the ordinance, and profit so little by it, may be, because we understand so little of the nature of that special communion with Christ which we have therein.

c. 1714 · Simon Browne, Commentary on 1 Corinthians 10.15-22

In short, the Lord's supper is a feast on the sacrificed body and blood of our Lord, epulum ex oblatis. And to eat of the feast is to partake of the sacrifice, and so to be his guests to whom the sacrifice was offered, and this in token of friendship with him. Thus to partake of the Lord's table is to profess ourselves his guests and covenant people. This is the very purpose and intention of this symbolical eating and drinking; it is holding communion with God, and partaking of those privileges, and professing ourselves under those obligations, which result from the death and sacrifice of Christ; and this in conjunction with all true Christians, with whom we have communion also in this ordinance. Because the bread is one, we, being many, are one body, for we are made partakers of one bread, or loaf (v. 17), which I think is thus more truly rendered: "By partaking of one broken loaf, the emblem of our Saviour's broken body, who is the only true bread that came down from heaven, we coalesce into one body, become members of him and one another." Those who truly partake by faith have this communion with Christ, and one another; and those who eat the outward elements make profession of having this communion, of belonging to God and the blessed fraternity of his people and worshippers.

1745 · Philip Doddridge, The Rise and Progress of Religion in the Soul 18.3

On the whole, therefore, as the apostle speaks, we have “communion in the body and the blood of Christ,” (1 Cor. 10:16) and partaking of his table and of his cup, we converse with Christ, and join ourselves to him as his people; as the Jews, by eating their sacrifices, conversed with Jehovah, and joined themselves to him. He farther reminds them, that, though many, they were “one bread and one body,” being “all partakers of that one bread,” (1 Cor. 10:17) and being “all made to drink into one Spirit;” (1 Cor. 12:13) that is, meeting together as if they were but one family, and joining in the commemoration of that one blood which was their common ransom and of the Lord Jesus, their common head.

1754 · John Wesley, Explanatory Notes on 1 Corinthians 10.16

The cup which we bless - By setting it apart to a sacred use, and solemnly invoking the blessing of God upon it. Is it not the communion of the blood of Christ - The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ - The means of our partaking of those benefits which were purchased by the body of Christ - offered for us.

1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 1.329

What is signified by this, that the bread or loaf which is strictly to be used for the Communion is only one? It signifies, as the Apostle explains, that we, being many, are one bread, and one body; for we are all partakers of that one bread. 1 Cor. x. 17.

1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 10.16

The more obvious signification is, that there is a sense in which it may be said that the cup is blessed, and that by prayer and praise it is set apart and rendered in some sense sacred to the purposes of religion. It cannot mean that the cup has undergone any physical change, or that the wine is anything but wine; but that it has been solemnly set apart to the service of religion, and by prayer and praise designated to be used for the purpose of commemorating the Saviour's love. That may be said to be blessed which is set apart to a sacred use (Gen 2:3; Exo 20:11); and in this sense the cup may be said to be blessed; see Luk 9:16, "And he took the five loaves and the two fishes, and looking up to heaven he blessed them," etc.; compare Gen 14:9; Gen 27:23, Gen 27:33, Gen 27:41; Gen 28:1; Lev 9:22-23; 2Sa 6:18; 1Ki 8:41. Is it not the communion of the blood of Christ? - Is it not the emblem by which the blood of Christ is exhibited, and the means by which our union through that blood is exhibited? Is it not the means by which we express our attachment to him as Christians; showing our union to him and to each other; and showing that we partake in common of the benefits of his blood? The main idea is, that by partaking of this cup they showed that they were united to him and to each other; and that they should regard themselves as set apart to him.

1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 10.17

Are one bread - One loaf; one cake. That is, we are united, or are one. There is evident allusion here to the fact that the loaf or cake was composed of many separate grains of wheat, or portions of flour united in one; or, that as one loaf was broken and partaken by all, it was implied that they were all one. We are all one society; united as one, and for the same object. Our partaking of the same bread is an emblem of the fact that we are one.

1865 · Edward Bouverie Pusey, An Eirenicon, in a Letter to the Author of 'The Christian Year' 24

Unknown in face, in place separate, different in language, opposed, alas! in some things to one another, still before the Throne of God they are One Holy Catholic Apostolic Church; each several portion praying for itself and for the rest, united in the prayers and oblation which it offers for all, by the One Bread and the One Spirit which dwelleth in all. “In which mystery” (the Holy Eucharist), says S. Cyprian, “our people are shown to be united, so that, as many grains collected and ground and mingled together make one bread, so in Christ, Who is the Heavenly Bread, we may know that there is one Body wherewith our whole number is conjoined and united.”

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 10.16

The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ."

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 10.16

Alford explains, "The cup … is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup … is the blood," or "the bread … is the body," but "is the communion [joint-participation] of the blood … body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament?

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 10.17

One loaf alone seems to have been used in each celebration. and one body—Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another).

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.15

The bread is the symbol not merely of Christ’s body, but of his body as broken for us. “The bread which we break,” says the Apostle, thereby showing that the breaking was a constituent part of the service. So significant is this act that it was used as a designation of the sacrament itself, which was called the “breaking of bread,” Acts ii. 42. The breaking of the bread enters into the significancy of the ordinance not only as referring to the broken body of Christ, but also as the participation of one bread is the symbol of the unity of believers.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: 1 Corinthians 10.16

The word κοινωνια is an old one from κοινωνος, partner, and so here and Php 2:1; 3:10 . It can mean also fellowship (Ga 2:9 ) or contribution (2Co 8:4; Php 1:5 ). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια in reference to "the body of Christ."

386–429 · Augustine of Hippo, Letters 36.28

Either, therefore, it was after the close of the seventh day that they had assembled,—namely, in the beginning of the night which followed, and which belonged to the Lord’s day, or the first day of the week,—and in this case the apostle, before proceeding to break bread with them, as is done in the sacrament of the body of Christ, continued his discourse until midnight, and also, after celebrating the sacrament, continued still speaking again to those who were assembled, being much pressed for time in order that he might set out at dawn upon the Lord’s day; or if it was on the first day of the week, at an hour before sunset on the Lord’s day, that they had assembled, the words of the text, “Paul preached unto them, ready to depart on the morrow,” themselves expressly state the reason for his prolonging his discourse,—namely, that he was about to leave them, and wished to give them ample instruction.

1552 · John Calvin, Commentary on Acts, part 1 (chapters 1-13) 2.42

Some think that breaking of bread doth signify the Lord’s Supper; other some do think that it signifieth alms; other some that the faithful did banquet together among themselves. Some do think that κοινωνια, doth signify the celebrating of the Holy Supper; but I do rather agree to those others who think that the same is meant by the breaking of bread. For κοινωνια, unless it have somewhat added unto it, is never found in this sense; therefore, I do rather refer it unto mutual society and fellowship, unto alms, and unto other duties of brotherly fellowship. And my reason why I would rather have breaking of bread to be understood of the Lord’s Supper in this place is this, because Luke doth reckon up those things wherein the public estate of the Church is contained.

c. 1714 · Matthew Henry, Commentary on Acts 20.7-12

They came together to break bread, that is, to celebrate the ordinance of the Lord's supper, that one instituted sign of breaking the bread being put for all the rest. The bread which we break is the communion of the body of Christ, 1 Cor. x. 16. In the breaking of the bread, not only the breaking of Christ's body for us, to be a sacrifice for our sins, is commemorated, but the breaking of Christ's body to us, to be food and a feast for our souls, is signified. In the primitive times it was the custom of many churches to receive the Lord's supper every Lord's day, celebrating the memorial of Christ's death in the former, with that of his resurrection in the latter; and both in concert, in a solemn assembly, to testify their joint concurrence in the same faith and worship.

1834 · Albert Barnes, Notes on the Bible: Acts 20.7

To break bread - Evidently to celebrate the Lord's Supper. Compare Act 2:46. So the Syriac understands it, by translating it, "to break the eucharist"; that is, the eucharistic bread. It is probable that the apostles and early Christians celebrated the Lord's Supper on every Lord's day.

1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 2.42

The history of the transformation of that simple Supper into ‘the bloodless sacrifice’ of the Mass, and all the mischief consequent thereon, does not concern us now. But it does concern us to note that these first believers hallowed common things by doing them, and common food by partaking of it, with the memory of His great sacrifice in their minds. The poorest fare, the coarsest bread, the sourest wine, on the humblest table, became a memorial of that dear Lord. Religion and life, the domestic and the devout, were so closely braided together that when a household sat at table it was both a family and a church; and while they were eating their meat for the strength of their body, they were partaking of the memorial of their dying Lord.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Acts 2.42

The same verb κλαω is used of breaking bread at the ordinary meal (Lu 24:30 ) or the Lord's Supper (Lu 22:19 ). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called αγαπα or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in 1Co 11:20 . Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 73, a. 6, co.

I answer that, We can consider three things in this sacrament: namely, that which is sacrament only, and this is the bread and wine; that which is both reality and sacrament, to wit, Christ's true body; and lastly that which is reality only, namely, the effect of this sacrament. Consequently, in relation to what is sacrament only, the chief figure of this sacrament was the oblation of Melchisedech, who offered up bread and wine. In relation to Christ crucified, Who is contained in this sacrament, its figures were all the sacrifices of the Old Testament, especially the sacrifice of expiation, which was the most solemn of all. While with regard to its effect, the chief figure was the Manna, "having in it the sweetness of every taste" (Wis. 16:20), just as the grace of this sacrament refreshes the soul in all respects.

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 10.3

The same spiritual meat. He now makes mention of the other sacrament, which corresponds to the Holy Supper of the Lord. “The manna,” says he, “and the water that flowed forth from the rock, served not merely for the food of the body, but also for the spiritual nourishment of souls.” It is true, that both were means of sustenance for the body, but this does not hinder their serving also another purpose. While, therefore, the Lord relieved the necessities of the body, he, at the same time, provided for the everlasting welfare of souls.

1706–1708 · Matthew Henry, Commentary on Leviticus 7.11-34

Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.

1907 · Alexander Maclaren, Expositions of Holy Scripture: Exodus 12.1-14

What an incomprehensible stretch of authority Christ put forth, if He were no more than a teacher, when He brushed aside the Passover, and put in its place the Lord’s Supper, as commemorating His own death! Thereby He said, ‘Forget that past deliverance; instead, remember Me.’ Surely this was either audacity approaching insanity, or divine consciousness that He Himself was the true Paschal Lamb, whose blood shields the world from judgment, and on whom the world may feast and be satisfied. Christ’s deliberate intention to represent His death as expiation, and to fix the reverential, grateful gaze of all future ages on His Cross, cannot be eliminated from His founding of that memorial rite in substitution for the God-appointed ceremonial, so hoary with age and sacred in its significance. Like the Passover, the Lord’s Supper was established before the deliverance was accomplished. It remains a witness at once of the historical fact of the death of Jesus, and of the meaning and power which Jesus Himself bade us to see in that death.