The observance of the Lord’s supper has always been an important part of Christian worship. The supper was instituted by Christ Himself, on the eve of His crucifixion, with the instruction that it is to be observed “until he comes.” In this chapter, the Confession teaches us the purpose of this sacrament (para. 1); the manner of its proper observance (para. 3); and the blessings that come to believers through this means of grace (para. 7).

The Protestant Reformation was a time of fierce disagreement about the Lord’s supper. The Reformers rejected the Roman Catholic view of the supper, but, sadly, they were unable to agree among themselves about its meaning and effects. Luther, Zwingli, and Calvin each developed distinctive views, which were then embraced by their followers. The Confession reflects this background of controversy in that a number of sections of this chapter are primarily negative. Paragraphs 2, 4, and 6 contain rejections of Catholic views, and paragraph 7 rejects a key Lutheran tenet.

The first paragraph presents six purposes of the Lord’s supper. It is, first, a means of remembering Christ’s death. The bread represents Christ’s body that was broken for us; the cup represents His blood, poured out on the cross for the remission of our sins.

Second, the supper contains God’s covenant promise to His people, sealing to us the benefits of Christ’s saving work (defined in the Shorter Catechism, Q. 32-38, as justification, adoption, sanctification, etc.). The Lord invites us to share a meal with Him as a pledge of His love to us in Christ.

A third purpose is “their spiritual nourishment and growth in him.” To reflect on what Christ has done for us, to embrace the promises of God that are ratified in this symbolic meal, will bring about growth in grace.

These first three purposes point us to what God has done and is doing for our salvation. The last three purposes have to do with our response to God’s grace.

Partaking of the Lord’s supper is an expression of our “further engagement” to live as Christ requires. In baptism, we were engaged to be the Lord’s; in the supper that engagement is renewed and deepened. The Confession speaks of the “duties” we owe to Christ, but we should not think of these duties as the fulfillment of impersonal rules. Living in the way Christ requires is the way to deeper fellowship with Him.

Therefore, the fifth purpose of the supper is to be “a bond and pledge of [our] communion with Him.” In the Covenant of Grace, God promises to be our God, and we respond by promising to be His people. We make this bond and pledge as we come to the Lord’s table. We come with the desire to have deeper fellowship with Christ as we live in obedience to Him (see John 14:21-23).

Finally, the Lord’s supper is given to emphasize and deepen our fellowship with other believers. It is a “bond and pledge of [our] communion with each other, as members of His mystical body.” This is why the supper is not to be administered privately (see para. 4).

Calvin writes of the practical meaning of this: “We shall benefit very much from the Sacrament if this thought is…engraved upon our minds: that none of the brethren can be injured, despised, rejected, abused, or in any way offended by us, without at the same time, injuring, despising, and abusing Christ by the wrongs we do; that we cannot disagree with our brethren without at the same time disagreeing with Christ; that we cannot love Christ without loving him in the brethren; that we ought to take the same care of our brethren’s bodies as we take of our own” (Institutes, IV.XVII.38). There is a clear connection between this communion and the “communion of saints.”

The second paragraph rejects Catholic teaching about the purpose of the Lord’s supper: It is not a sacrifice for the remission of sins. This teaching had been strongly asserted in the twenty-second session of the Council of Trent: “If anyone says that in the mass a true and real sacrifice is not offered to God…let him be anathema.” The Confession’s answer is that the Scripture clearly teaches that Christ died “once for all” (Heb. 10:11-18).

Paragraph 3 outlines the simple way in which the Lord’s supper is to be observed. There are no elaborate ceremonies prescribed. The minister, authorized by Christ, first proclaims the Word of God about the meaning of the supper in the “word of institution.”

Since the benefit of the supper comes to those who have true, saving faith, it is essential that the sacrament is not separated from the Word. The minister prays, blessing the elements, which is explained as setting them apart from a common to a holy use. He takes and breaks the bread, and gives it to the communicants. He takes the cup and also gives it to the communicants. Thus are set before the congregation the historical facts of the gospel, the offer of Christ to them for their salvation, and their need to receive Him by faith.

Catholic practices related to the sacrament are rejected in the fourth paragraph. There is to be no solitary observance. (The Lord’s supper could be administered in private homes, but only if a congregation of at least two or three was present, and if there was some teaching from Scripture.) The laity are to receive the cup as well as the bread. Since Catholics believed that the elements truly became the actual body and blood of Christ, the elements were placed in special containers and carried about in processions. The people were required to bow down and worship them as Christ, physically present. The Reformers rightly labeled this idolatry.

Paragraph 5 explains the language about the Lord’s supper. Catholics and Lutherans took the words of Jesus about the supper very literally: “This is my body…this is my blood” (Matt. 26:26, 28; John 6:53-55). The position of the Confession is that such language is figurative, meaning, “This represents my body…my blood.” Jesus often used such language: “I am the vine”; “I am the water of life”; “I am the light of the world.” No one insists that these statements be taken in a literal way.

The sixth paragraph addresses and rejects the Catholic doctrine of transubstantiation. The Council of Trent asserted that in the mass a double miracle took place. When the priest uttered the words of consecration, the substance or essence of the elements was changed to the actual flesh and blood of Christ. By a second miracle these elements continued to have the qualities of bread and wine, in texture, smell, taste, etc. The Confession rejects this doctrine as being unbiblical and unreasonable.

The Lutheran view of the presence of Christ in the Lord’s supper is rejected in paragraph 7: that the body and blood of Christ are “in, with, and under” the bread and wine. Luther agreed that the substance or elements do not change, but he held that the actual body and blood are present, and are consumed by the communicants, whether believers or not. By contrast, the Confession teaches that Christ is “really, but spiritually, present to the faith of believers in that ordinance.” The Lord’s supper is not an empty ceremony. Christ is active in it by His Spirit, so that believers are truly blessed and built up in their relationship with Him.

Since saving faith is essential for benefiting from the Lord’s supper, paragraph 7 warns that those who are not believers should not partake. This is in keeping with Paul’s warning in 1 Corinthians 11:28-32. But the decision of whether to participate is not left to the individual alone. The Confession says that “ignorant and ungodly persons” are not to “be admitted” to the Lord’s table. This speaks of the necessity of church discipline, which is the subject of the next chapter of the Confession.

The warning about “unworthy coming” which is given here has troubled many people of sensitive consciences. It is good to consider the teaching of the Larger Catechism in Question 172: “One who doubteth of his being in Christ, or of his due preparation…may have a true interest in Christ, though he be not yet assured thereof; and in God’s account of it hath it, if he…unfeignedly desires to be found in Christ, and to depart from iniquity: In which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians)…he may and ought to come to the Lord’s supper, that he may be further strengthened.”