1 Kings 2:10-12; 3:3-14 Psalm 111 Ephesians 5:15-20 John 6:51-58
For the past few weeks, we have been working through John ‘s Gospel chapter six, and the focus this week is on Holy Communion. You’ve probably noticed that the three synoptic Gospels all offer an account of the Last Supper which includes the disciples sharing the Passover Meal together, with the words of Jesus about eating the bread and drinking the wine – the words of institution (Matthew 26, Mark 13, and Luke 22). But John doesn’t. The account in chapter 13 is set during Passover, where the disciples gather together around the table, yet the focus is on Jesus performing an act of service with the towel and basin. Instead, many understand chapter six as that part of this Gospel which takes the great themes of the Lord’s Supper and offers extended contemplation on that central act of worship of the church. So, this week, I offer some thoughts around the service of Holy Communion, beginning with the words of Jesus:
Those who eat my flesh and drink my blood have eternal life. (6:53)
Why did Jesus say this?
The imagery surrounding communion is so well understood, that we fail to hear and feel the horror that must have shocked those first century Jewish people who were listening. As devout Jews, they would have been utterly scandalised by this language. After all, Leviticus 17:10 – 11 clearly states:
If anyone of the house of Israel or of the aliens who reside among them eats any blood, I will set my face against that person who eats blood, and will cut that person off from the people. For the life of the flesh is in the blood; and I have given it to you for making atonement for your lives on the altar; for, as life, it is the blood that makes atonement.
And even to modern ears, there is a sensibility which finds such language quite distasteful, although few seem to worry about it when tucking in to meat that is not kosher (especially fans of black pudding!).
No wonder they disputed and left: bring back the manna and quails, that at least is something we understand.
And yet, when we gather around the Lord’s table, we declare that somehow, the presence of Christ makes the feast: He bids us drink and eat imperishable food; he gives his flesh to be our meat, and bids us drink his blood (from John Wesley’s hymn, Jesus we thus obey).
But we need to examine them carefully because translations don’t always give the full sense of meaning. To eat Christ’s body takes us back to the beginning of this Gospel, where the writer chooses the Greek word σάρξ (sarx) to remind us that the word became flesh. And here the same word is used once more, so there must be some deeper significance about ‘eating flesh’ that indicates that we are sharing in the Word of life. Because for those who know and love the Lord Jesus Christ, there is a matter of deep spiritual importance in these words. They come as words of wisdom which sustain and nourish the believer. So this Word-become-flesh, is indispensable for abundant life.
Some scientists reckon that you could survive without food for somewhere between one-two months depending on health, but without water, probably only three days. It is a reminder that even if we can survive for a short time without sustenance, we cannot truly live without food and drink. So, it’s worth pausing for a moment to consider how long we can live as God intends, if we do not keep vital contact with Christ.
Deprivation
I read a commentary on this passage by O. Benjamin Sparks who said that ‘apart from the Lord’s Supper, apart from this church banquet you have no life in you.’ (in Feasting on the Word , year B vol 3). And spent a good deal of time reflecting on this, because for a good many people, the past 18 months has kept them deprived. Sometimes, because their church had not yet opened, and sometimes because they needed to isolate or shield – either way, the effect has been the same, communion has been inshore supply. Of course, Revd Sparks was writing long before the pandemic hit, but even so, it is worth noting that there are Christian people –such as Salvationists and some Quakers – for whom communion has always been of the spiritual kind, without the physical elements of bread and wine. And occasionally, near the end of life, I have visited those who could not physically receive these gifts due to their declining condition, who nevertheless asked for the familiar words to be said by those around them.
So perhaps this is a moment to pause and consider what you feel about sharing bread and wine with other Christians. Is it of vital importance, or did you find other means to sustain your spiritual life and development?
Fresh bread
Which brings me on to another thought that passed through my head, and that is that bread is always better fresh. And sometimes, the way we looked at life yesterday was fine for yesterday, but we now find ourselves in a new reality, and must ponder on the relevance of such a text for the here and now. Whenever we read scripture, there may be a desire to understand the context in which the passage is set – sometimes that is relatively straightforward, and sometimes, it is quite difficult to grasp. But the second investigative questions should always be: what does this say to us today in our context?
And this is where Christians sometimes produce quite diverging conclusions. Ask a room full of Christians what happens around the Lord’s table and what it means, and you will be offered a wide range of opinion. Here is a meal that should unite us, but sadly, we all know who holds the truth on such matters – because we value our own tradition above others!
And yet Jesus came provocatively seeking to make people think about their relationship with God and one another. And because we are so very human, we need fresh bread every day. Bread that has a beautiful aroma, bread that is appealing to the eye and the palate. And bread that speaks to our circumstances in life.
The Gift
The bread that I give for the life of the world is my flesh (6:51)
The important thing about this bread is that it is gift for the world. Is it too much to suggest that as we become united with Christ, we become part of the body, and we carry this gift into the world?
But it is characteristically Johannine, because when verse 54 says that those who eat my flesh and drink my blood have eternal life, it points to what is said in other parts of this Gospel – that eternal life is about a here-and -now experience, there is no waiting until death is past. It is if you prefer, in keeping with John 17:3 and 10:10
And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.
I came that they may have life, and have it abundantly.
So, what prevents you from really living? At the end of the day, however difficult concepts of flesh and blood may be, they are tangible concepts that remind us of the costly nature of this great gift.
Worship at home 