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Symbolism of Bread and Wine in Jesus' Death and Resurrection

The symbolism of bread and wine in the context of Jesus' death and resurrection is central to Christian theology, particularly in the sacrament commonly known as the Lord's Supper or Eucharist [1]. This ordinance, instituted by Jesus himself, uses these elements to represent his body and blood, signifying his atoning sacrifice and the promise of resurrection [14].

The institution of the Lord's Supper is recorded in the Synoptic Gospels (Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20) and by the Apostle Paul in 1 Corinthians 11:24-26 [1]. During the Passover meal, Jesus took bread, broke it, and gave it to his disciples, saying, "This is my body, which is given for you" [14]. He then took a cup of wine, saying, "This cup is the new covenant in my blood, which is poured out for you" [14]. These actions and words established the enduring symbolism of the elements.

The Symbolism of Bread

Bread, a staple food in ancient Israel, carries multiple layers of meaning in the biblical narrative. In the Old Testament, bread was a fundamental source of sustenance, often symbolizing life itself [8]. The "meat offering" in Leviticus, for instance, was composed of fine flour, seasoned and mixed with oil, with a portion burned as "a memorial" [2].

Jesus' identification of the bread with his body signifies his physical sacrifice. The unleavened bread used during the Passover meal, which the Last Supper likely was, symbolized Jesus' death as the Passover lamb, whose sacrifice pays for the sins of the world [14]. Just as the Passover lamb's blood marked the houses of the Israelites for salvation from the angel of death, Jesus' body, broken on the cross, provides salvation from sin and death [14].

Beyond the immediate context of the Last Supper, Jesus had previously declared himself the "bread of God... which comes down out of heaven, and gives life to the world" (John 6:33) [6]. This statement connects his physical body, represented by the bread, to his divine nature as the source of eternal life. The breaking of the bread symbolizes the breaking of his body on the cross, an act of self-giving love for humanity.

The act of eating the bread in the Lord's Supper is a proclamation of "the Lord's death until he comes" (1 Corinthians 11:26) [7]. This communal act serves as a remembrance of Christ's sacrifice and an anticipation of his return [1, 15].

The Symbolism of Wine

The wine in the Lord's Supper is explicitly linked to Jesus' blood and the "new covenant" [14]. In ancient cultures, wine was a common beverage [5] and cups were used for drinking, sometimes made of precious metals [3]. However, the symbolic significance of wine in this context is profound.

Blood in the Old Testament held immense significance, often representing life itself and playing a crucial role in sacrificial rituals [4]. The prohibition against consuming blood in Genesis 9:4 and Leviticus 17:10-14 underscores its sacred nature [4]. The blood of sacrifices was caught and sprinkled, signifying atonement and purification [4].

Jesus' declaration that the wine is his "blood of the covenant" (Matthew 26:28) or "the new covenant in my blood" (Luke 22:20) directly evokes the covenant established at Mount Sinai, sealed with the blood of animals (Exodus 24:8). However, Jesus' blood inaugurates a new covenant, one that offers forgiveness of sins through his singular, perfect sacrifice [14]. This new covenant, unlike the old, is not based on adherence to a legal code but on faith in Christ's atoning work.

The pouring out of the wine symbolizes the shedding of Jesus' blood on the cross, an act of ultimate sacrifice that cleanses and redeems. The "cup of salvation" in Psalm 116:13, referring to a cup of thanksgiving for salvation, provides an Old Testament parallel to the gratitude and redemption associated with the cup in the Lord's Supper [3].

Connection to Resurrection

While the bread and wine primarily symbolize Jesus' death, they are inextricably linked to his resurrection. Paul emphasizes that the "Good News" he preached centers on the "atoning death and resurrection of Christ" (1 Corinthians 15:1-4) [12]. The resurrection validates Christ's sacrifice and confirms the reality of a future resurrection for believers [9, 13].

The Lord's Supper, by proclaiming "the Lord's death until he comes" (1 Corinthians 11:26) [7], inherently points to a future event—Christ's return—which is predicated on his resurrection. Without the resurrection, Christ's death would be in vain, and believers would still be in their sins [13]. The resurrection is the assurance that the sacrifice symbolized by the bread and wine was effective and that new life is available through Christ [11].

The concept of a "resurrection body" is also discussed by Paul, contrasting our earthly bodies with the future, transformed bodies believers will receive, mirroring Christ's own resurrection body (1 Corinthians 15:49) [10]. The hope for future resurrection is known by faith, with Jesus' resurrection and the presence of the Holy Spirit serving as evidence [11].

Interpretations of the Elements

Different Christian traditions hold varying interpretations regarding the nature of the bread and wine in the Lord's Supper. Some traditions, such as Roman Catholicism, believe in transubstantiation, where the bread and wine are transformed into the actual body and blood of Christ [16]. Other traditions, like Lutheranism, hold to consubstantiation, believing that the real presence of Jesus is found in, with, and under the elements, which remain bread and wine [16]. Many Protestant traditions view the bread and wine as symbolic representations, emphasizing that the elements are outward signs of an inward spiritual grace and a memorial of Christ's sacrifice [14, 15].

Regardless of the specific theological interpretation, the common understanding across traditions is that the bread and wine serve as powerful, tangible symbols that connect believers to the historical event of Christ's death and the theological reality of his resurrection, offering a means of remembrance, proclamation, and participation in the benefits of his atoning work [1, 15]. The act of partaking is a communal affirmation of faith in Christ's finished work and a forward-looking hope in his promised return [7].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Lord's Supper — (1 Cor. 11:20), called also "the Lord's table" (10:21), "communion," "cup of blessing" (10:16), and "breaking of bread" (Acts 2:42). In the early Church it was called also "eucharist," or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church "mass," a name derived from the formula of dismission, Ite, missa est, i.e., "Go, it is discharged." The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John. It was designed, (1.) To commemorate t”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Meat Offering — The law or ceremonial of the meat offering is described in (Leviticus 2:1) ... and Levi 6:14-23 It was to be composed of fine flour, seasoned with salt and mixed with oil and frankincense, but without leaven; and it was generally accompanied by a drink offering of wine. A portion of it, including all the frankincense, was to be burnt on the altar as "a memorial;" the rest belonged to the priest; but the meat offerings offered by the priests themselves were to be wholly burnt. Its meaning appears to be exactly expressed in the words of David. (1 Chronic”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Cup — A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4). The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally. The "cup of salvation" (Ps. 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" (Jer. 16:7) refers to the custom of friends sending viands and wine to”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Blood — (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34). (2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled sev”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Wine — First mention of -- Ge 9:20,21. Was made of The juice of the grape. -- Ge 49:11. The juice of the pomegranate. -- Song 8:2. First mode of making, notice -- Ge 40:11. Generally made by treading the grapes in a press -- Ne 13:15; Isa 63:2,3. Refining of, alluded to -- Isa 25:6. Improved by age -- Lu 5:39. Places celebrated for Canaan in general. -- De 33:28. Possessions of Judah. -- Ge 49:8,11,12. Lebanon. -- Ho 14:7. Helbon. -- Eze 27:18. Assyria. -- 2Ki 18:32; Isa 36:17. Moab. -- Isa 16:8-10; Jer 48:32,33. Many kinds of -- Ne 5:18. Sweet, esteemed for flavour ”
  6. John “For the bread of God is that which comes down out of heaven, and gives life to the world.” -- John 6:33”
  7. 1 Corinthians “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. -- 1 Corinthians 11:26”
  8. Psalms “Psalms 104:15 (YLT) — And wine--it rejoiceth the heart of man, To cause the face to shine from oil, And bread--the heart of man it supporteth.”
  9. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:12: 15:12-34 Paul now makes the case for a future resurrection. 15:12-20 Christ’s resurrection confirms the reality of the future resurrection. 15:12 Some believers in Corinth apparently had a difficult time accepting the Jewish notion of a bodily resurrection of the dead, preferring instead the Greek notion of the immortality of the soul (cp. Acts 17:18, 32).”
  10. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:49: 15:49 Like the earthly man, Adam, we have physical bodies in this life. But we will someday be like Christ, the heavenly man, experiencing the Kingdom of God in resurrection bodies (cp. Rom 6:4-14).”
  11. 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 5:7: 5:7 Our hope for future resurrection can only be known by faith (see Heb 11:1, 3, 27), yet we do have Jesus’ own resurrection and the presence of the Holy Spirit as evidence of what is to come (1 Cor 15:1-9; Eph 1:14).”
  12. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 15:1: 15:1-58 Some people in the church had doubts about a future resurrection of the dead. Paul reassures them and, perhaps in response to their skeptical questions, discusses the nature of a resurrection body. 15:1-11 Paul summarizes the Good News that he preached. 15:1 At the heart of the Good News stands the message of the atoning death and resurrection of Christ (see 15:3-4; Rom 5:8-10; 6:5-11).”
  13. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:17: vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Rom 4:25): "saved by his life" (Rom 5:10).”
  14. Luke (Protestant academic) “Tyndale House on Luke 22:19: 22:19-20 Using the bread and cup as symbols of his body and blood, Jesus instituted the communion service that the disciples were to practice in remembrance of his death. • This is my body, which is given for you: The unleavened bread of the Passover symbolized Jesus’ death as the Passover lamb. His death would pay for the sins of the world (cp. 1 Cor 11:24-25).”
  15. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 11:26: Wherefore,.... Since this is the plain institution of the Lord's supper, the form and manner of administering of it; and since the bread and wine in it are representations of the body and blood of Christ, and the design of the whole is to remember Christ, and show forth his death; it follows, that whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. The bread and cup are called the bread and cup of the Lord; because ate and drank in remembrance of him, being symbols of his body and of h”
  16. Mark (Protestant academic) “Tyndale House on Mark 14:22: 14:22-25 The Last Supper began with a blessing. In modern practice, Christians ask God to bless the food; Jews in Jesus’ day blessed God for providing the food with the words, “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.” • this is my body. . . . This is my blood: Some understand these words to mean that the bread and wine are transformed into the very body and blood of Jesus (transubstantiation); others, that the bread and wine remain bread and wine but that the real presence of Jesus is found in them (consubstanti”
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