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The Lord's Supper as Covenant Renewal Practice Explained

The Lord's Supper, also known as the Eucharist or Communion, is widely understood as a practice of covenant renewal within Christian traditions, though the precise nature of this renewal and its efficacy are subjects of significant theological debate [2, 8]. The concept of "covenant" itself refers to a solemn agreement or contract, often ratified through symbolic actions, and in biblical contexts, frequently involves God establishing a relationship with humanity [3, 4, 5]. The New Testament explicitly links the Lord's Supper to a "new covenant" in Jesus' blood [8, 9].

One prominent understanding, particularly within Reformed theology, emphasizes the Lord's Supper as a sign and seal of the new covenant, serving to confirm believers in their faith and participation in Christ's benefits. John Calvin, a key figure in Reformed thought, viewed the sacraments, including the Lord's Supper, as instruments through which God offers and seals His grace to believers [16]. The Supper commemorates Christ's sacrifice, which ratified the new covenant, distinct from the old covenant made at Sinai [14, 15, 17]. This perspective often highlights the memorial aspect, where participants remember Christ's death and the promises of the new covenant [8, 9]. The new covenant, prophesied in Jeremiah 31:31-34, promises forgiveness of sins and an inward knowledge of God, and is mediated by Christ [6, 7, 10, 13]. The Supper, in this view, is a means by which the spiritual realities of this covenant are presented and confirmed to the believer through faith [16].

Another perspective, found in Eastern Orthodox tradition, views the Lord's Supper as a direct participation in the divine life and a real, though mystical, presence of Christ. While acknowledging the covenantal language, figures like John Chrysostom emphasize the transformative power of the Eucharist, where the faithful receive Christ's body and blood, uniting them with God [11, 12]. This is not merely a remembrance but an actual encounter with the resurrected Christ, renewing the covenant relationship through divine grace. The focus here is less on the Supper as a sign of a covenant and more as the actual means of communion with God, a participation in the heavenly liturgy that renews and deepens the believer's union with Christ.

The institution of the Lord's Supper occurred during Jesus' final Passover meal with his disciples [1]. The Passover itself was a covenantal meal, commemorating God's deliverance of Israel from Egypt and the establishment of the Mosaic covenant [1]. Jesus' words, "This cup is the new covenant in My blood," directly connect the new practice to the ancient covenant tradition, but with a crucial distinction: the new covenant is ratified by his own blood, not by the blood of animals [8, 9, 14]. This connection to the Passover underscores the Supper's role as a meal of deliverance and the establishment of a new relationship between God and His people.

Despite their differences, various traditions agree that the Lord's Supper is a divinely instituted ordinance intended for the Christian community [2]. All recognize its connection to Christ's sacrifice and the concept of a "new covenant" [6, 8, 9]. The disagreement often centers on the mode of Christ's presence in the Supper and the nature of the grace conveyed. These divergences stem from differing hermeneutical approaches to scripture, particularly the interpretation of Christ's words "this is my body" and "this is my blood," as well as varying understandings of the relationship between the physical elements and spiritual realities. The historical context of theological development, including debates over the sacraments in the early church and during the Reformation, also shaped these distinct interpretations [16].

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Supper — The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-- (1 Corinthians 11:20) + Its institution .--It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on [821]Passover], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it t”
  2. 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”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Covenant — A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith o”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Covenant — The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- + Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Covenants — Agreements between two parties -- Ge 26:28; Da 11:6. Designed for Establishing friendship. -- 1Sa 18:3. Procuring assistance in war. -- 1Ki 15:18,19. Mutual protection. -- Ge 26:28,29; 31:50-52. Establishing peace. -- Jos 9:15,16. Promoting commerce. -- 1Ki 5:6-11. Selling land. -- Ge 23:14-16. Conditions of Clearly specified. -- 1Sa 11:1,2. Conformed by oath. -- Ge 21:23,31; 26:31. Witnessed. -- Ge 23:17,18; Ru 4:9-11. Written and sealed. -- Ne 9:38; 10:1. God often called to witness -- Ge 31:50,53. When confirmed, unalterable -- Ga 3:15. Made by passing”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Covenant, The — Christ, the substance of -- Isa 42:6; 49:8. Christ, the Mediator of -- Heb 8:6; 9:15; 12:24. Christ, the Messenger of -- Mal 3:1. Made with Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16. Isaac. -- Ge 17:19,21; 26:3,4. Jacob. -- Ge 28:13,14; 1Ch 16:16,17. Israel. -- Ex 6:4; Ac 3:25. David. -- 2Sa 23:5; Ps 89:3,4. Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13. Fulfilled in Christ -- Lu 1:68-79. Confirmed in Christ -- Ga 3:17. Ratified by the blood of Christ -- Heb 9:11-14,16-23. Is a covenant of peace -- Isa 54:9,10; ”
  7. Hebrews “For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. -- Hebrews 9:15”
  8. I Corinthians “I Corinthians 11:25 (BSB) — In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.””
  9. 1 Corinthians “In the same way he also took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink, in memory of me.” -- 1 Corinthians 11:25”
  10. Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
  11. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Index of Scripture References Genesis 1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1-2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9 Exodus 2:14 2:14 2:14-15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23 Leviticus 15:18 Numbers 5 6:3 9:12 11:12 14:3 14:29 16:5 17:12 Deu”
  12. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
  13. Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Jeremiah 31:31: "On this day, says the Lord, I will make a new covenant with the house of Israel and with the house of Judah."”
  14. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:25: when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL]. the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter. in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12). as oft as--Greek, "a”
  15. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:25: 11:25 After supper might suggest that the main meal separated the breaking of the bread from the drinking of the cup (see Luke 22:20). • The new covenant is God’s promise to forgive sins because of the sacrificial death of Jesus (cp. Jer 31:31-34; 32:40; Luke 22:20; Heb 7:22; 8:8-10; 9:15; 10:12-18; 12:24; 13:20). The blood of a sacrifice confirmed an agreement or covenant (see Exod 24:8; Zech 9:11; Heb 9:12; 13:20; cp. Rom 3:25; 5:9).”
  16. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 69: nothing above or beyond that which was received by the saints under the Old Testament, before the glorified body of Christ had any existence. It is also to be remembered that Calvin avowed his agreement with Zwingle and Oecolampadius on all questions relating to the sacraments. 669 669 See page 631. The Efficacy of the Lord’s Supper as a Sacrament. This includes two points, first, The effect produced; and second, The agency or influence to which the effect is due. In the Lord’s Supper we are said to receive Christ and the benefits of his ”
  17. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 33.--THE PROPHECY OF JEREMIAH CONCERNING THE NEW TESTAMENT.: Observe this also in that testimony which was given by the prophet on this subject in the clearest way: "Behold, the days come, saith the Lord, that I will consummate a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt. Because they continued not in my covenant, I also have rejected them, saith the Lord. But this shall be the cov”
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