Considering Unleavened Bread

Sometimes the question of whether or not we should use unleavened bread in communion arises. Our Session addressed the question recently.

Here are some of the common reasons given for using unleavened bread in communion.

1. “Unleavened” bread is mentioned 62 times, not exclusively in connection with Passover aka the Feast of Unleavened Bread. No leavened bread was to be used in the Passover.
2. Jesus and the disciples were celebrating the Passover, using unleavened bread, when the Lord’s Supper was instituted.
3. Tradition may have overridden God’s Word in permitting leavened bread to be used.
4. Scripture never says to use leavened bread.
5. No teacher or pastor promotes partaking of leavened bread.
6. Leaven has a negative symbolical overtone. Since it seems to symbolize sin how can we use it to celebrate the Lord’s Table.

 

In Response:

1. Leavened Bread was Only Prohibited During Passover

Leavened bread should not be seen as a symbol of sin. It was permitted to be eaten 51 weeks a year. It is okay for us to sin 51 weeks a year?

The bread of the Presence, set on the table in the Tabernacle (Ex. 25) is not said to be unleavened. If it was a symbol of sin, would such leavened bread be permitted to serve as the bread of the Presence?

In Exodus 29, recounting the ordination of the priests, it is unclear if the bread mentioned in vv. 23 (one loaf of bread and one cake of bread made with oil, and one wafer out of the basket of unleavened bread that is before the Lord) is the same as that mentioned in vv. 2 (unleavened bread, unleavened cakes mixed with oil, and unleavened wafers smeared with oil). Both include bread, cakes and wafers. But vv. 2 indicates all of them are unleavened. In vv. 23 only the wafers are. Only bread, unqualified, is mentioned in vv. 32 & 34. This is clarified in Leviticus 8:26 which again mentions both.

… ²⁶ and out of the basket of unleavened bread that was before the Lord he took one unleavened loaf and one loaf of bread with oil and one wafer and placed them on the pieces of fat and on the right thigh.

In Leviticus 7, thanksgiving offerings include unleavened bread, BUT peace offerings include leavened bread (vv. 13).

In Leviticus 23:17 bread baked with leaven is used in during the Feast of Weeks.

¹⁷ You shall bring from your dwelling places two loaves of bread to be waved, made of two tenths of an ephah. They shall be of fine flour, and they shall be baked with leaven, as firstfruits to the Lord.

 

2. Leaven is Not a Symbol of Evil

³³ He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.” Matthew 13 c.f. Luke 13:21

In this passage, we see that leaven is used positively in describing the kingdom of heaven. While many of the uses of “leaven” are negative, the overall use is figurative to indicate how a little of the matter at hand spreads to permeate the whole of a body. This is how it is used; sometimes negatively and sometimes positively. Therefore, leaven itself is not to be seen as evil. Its presence would not necessarily make the bread “unclean” for the purposes of the Lord’s Table.

 

3. We Celebrate the Lord’s Supper, not the Passover.

1 Corinthians 5:6-8 indicates that Christ has fulfilled the Passover for us. It was a type of Christ. The shadow of Passover has been fulfilled and abrogated as part of the ceremonial law which governed worship in the Old Testament. Paul’s use of leaven/unleavened in the context is figurative rather than literal: malice & wickedness vs. sincerity & truth. He speaks not of the bread used, but of our attitudes in the celebration of the Lord’s Supper (not Passover).

In 1 Corinthians 10:14ff we see Paul using the general word for “bread”. The flight from idolatry is also the flight from syncretism. His focus is on our unity in Christ as depicted in the Lord’s Supper.

In Luke 22:7 we see there is a word for “unleavened bread”. Paul could very well have used this in his letter to the Corinthians to clarify matters for these Gentile Christians.

In 1 Corinthians 11:23ff the general word for “bread” is used again in reference to their celebration of the Supper. Paul does not clarify this for his largely Gentile audience. Paul may have implicitly intended them to use unleavened bread as in the Jewish festival. However, he has previously told them the Passover was fulfilled in Christ. Paul once again seems less concerned with the elements used than how they celebrated it (the point of the passage is corrupt worship in Corinth).

 

4. Our Confessional Documents Simply Say “Bread”

WSC Q 96: What is the Lord’s Supper?
A: The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ’s appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

 

WLC 168: What is the Lord’s Supper?

A: The Lord’s Supper is a sacrament of the New Testament, wherein, by giving and receiving bread and wine according to the appointment of Jesus Christ, his death is showed forth; and they that worthily communicate feed upon his body and blood, to their spiritual nourishment and growth in grace; have their union and communion with him confirmed; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship with each other, as members of the same mystical body.

 

WLC Q. 169: How has Christ appointed bread and wine to be given and received in the sacrament of the Lord’s Supper?

A: Christ has appointed the ministers of his Word, in the administration of this sacrament of the Lord’s Supper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer; to take and break the bread, and to give both the bread and the wine to the communicants: who are, by the same appointment, to take and eat the bread, and to drink the wine, in thankful remembrance that the body of Christ was broken and given, and his blood shed, for them.

 

3. The Lord Jesus hath, in this ordinance, appointed his ministers to declare his word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to an holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation. WCF, XXIX

 

5. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before. WCF, XXIX

 

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthrows the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries. WCF, XXIX

 

It is noteworthy that only one of the commentaries on the Westminster Standards and Heidelberg Catechism addresses this issue. Those not mentioning this include A.A. Hodge, Robert Shaw, R.C. Sproul, and Kevin DeYoung. G.I. Williamson does not address it in his volumes on the Shorter Catechism. In his volume on The Westminster Confession of Faith he writes:

“It is our conviction that when the Lord instituted the sacrament he used unleavened bread and fermented wine. … And with this evidence agrees the known practice of the ancient Church, in which unleavened bread and fermented wine were used.

“However, we would not argue that the sacrament cannot be valid without unleavened bread and fermented wine. We can readily envision circumstances under which it might be necessary to use either leavened bread, or grape juice, or even both. Though technically irregular, we would not maintain that the sacrament may not be observe under such conditions. Even those who ordinarily use leavened bread and grape juice out of mere convenience we will not condemn. But if the decision to use grape juice instead of win is based on the influence of the Temperance Movement, we must regard this as seriously unbiblical.” (pp. 222)

 

5. Response from Church History:

Since church history was mentioned we thought it pertinent to include the views of Martin Luther and John Calvin, two of the most influential Reformers. Their views are not authoritative, but rather helpful for us.

One of Luther’s objections to the Roman doctrine of transubstantiation was that they no longer served bread and wine. Luther held to the view that we should use bread and wine in obedience to Christ’s institution of the Supper. In culture where bread and/or wine are available (like ours, but not some islands in the Pacific for instance) they should be used. We should not celebrate it with pizza (though it includes bread) and Coke. Luther did not specify that unleavened bread should be used.

“According to Luther, the miracle is that Christ, in his human body and blood, becomes present in, under, and through the bread and wine. There is not a change of elements, but an addition to them.” R.C. Sproul[1]

Shifting to Calvin:

“Furthermore, Satan, to deprive the church of this inestimable treasure, has long since spread clouds, and afterward, to obscure this light, has raised quarrels and conflicts to estrange the minds of simple folk from a taste for this sacred food, and also has tried the same trick in our own day.” John Calvin, Institutes IV, XVII, 1.

Calvin, in the above quote, warns about quarrels and conflicts which estrange people from the Table. Satan, he believes, often tries to keep people away due to secondary matters. Calvin affirms that the signs are bread and wine. He does not qualify them at this point. They are bread and wine, not rice cakes and sake or any other combination. (IV, XVII, 1, 3)

“Thus, when bread is given as a symbol of Christ’s body, we must at one grasp this comparison: as bread nourishes, sustains, and keeps the life of our body, so Christ’s body is the only food to invigorate and enliven our soul.” John Calvin, Institutes, IV, XVII, 3)

Calvin notes that the Supper sends us to the Cross, not to Passover except as much as Christ is the Lamb slain for us. The “thing signified” is of far greater importance for Calvin than the sign. As a result, he did not focus on the type of bread that is to be used.

Another aspect of church history we should consider is the practice of the church. It is not authoritative, but illustrative. Both John Hammett and Robert Letham note that the early church used leavened bread. Eventually the Roman Catholic Church began to shift to unleavened bread. Letham connects this with the development of transubstantiation. Leavened bread would create crumbs, and they did not want the physical body of Jesus to fall on the ground. The Anglican Church is the only Protestant church to continue to use unleavened bread. All of the others used leavened bread like the Eastern Church has for over a thousand years.

 

 

In his book Given for You, Keith Mathison, mentions a controversy involving Baptist theologian Stevens regarding the use of grape juice versus the use of wine in the Lord’s Supper. Stevens notes that this is similar to whether to use leavened or unleavened bread. Mathison rightly responds that leavened bread is still bread while grape juice isn’t wine (nor is wine simply juice). The Scriptures and our confessional documents simply say “bread” without any clarification or limitation.

Conclusion:

In light of the above reasons, we believe it is wise to affirm the view expressed by John Calvin.

“But as for the outward ceremony of the action- whether or not the believers take it in their hands, or divide it among themselves, or severally eat what has been given to each; whether they hand the cup back to the deacon or give it to the next person; whether the bread is leavened or unleavened; the wine red or white- it makes no difference. There things are indifferent, and left at the church’s discretion.” Calvin, Institutes, IV, XVII, 43

Our conclusion is that we will continue to use leavened bread but also make an unleavened, gluten-free option available for those whose conscience holds that it should be unleavened.

 

 

 

 

 

 

 

 

 

 

 

 

 

Additional Research:

 

Does Scripture Demand Unleavened Bread in the Lord’s Supper? By John S. Hammett

https://www.thegospelcoalition.org/article/does-scripture-demand-unleavened-bread-in-the-lords-supper/

 

“While evidence as to the early church’s practice isn’t abundant, ordinary leavened bread seems to have been the norm. A difference gradually developed between East and West, though, with the East continuing to use leavened bread while the West adopted unleavened bread- a distinction between Orthodox and Roman Catholics that endures today.”

 

Most Protestant churches used leavened bread while the Church of England continued to use unleavened bread.

 

Argues that in places that don’t grow wheat or have bread, a common staple food can be used.

 

This is not a question of novelty, introducing a new sign, but recognizing that bread would be novel for them.

 

Given For You: Reclaiming Calvin’s Doctrine of the Lord’s Supper by Keith Mathison

“The bread used by Jesus was doubtless the unleavened bread of the Passover meal, as the wine he used was doubtless the fermented juice of the grape. But this does not mean that we must uof necessity use unleavened bread, nor does it mean that we cannot use the unfermented joice of the grape. … To insist on literalism would be tantamount to legalism.” Quoting William Stevens, pp. 306.

 

Response: “Finally, the comparison that Stevens makes between leavened and unleavened bread and wine and grape juice overlooks one big difference between the two. Leavened bread is still bread, but grape juice is not wine.” pp. 306

 

The Lord’s Supper: Eternal Word in Broken Bread by Robert Letham

“Following this, the evidence (such as we have) indicates the church in the early centuries universally used ordinary leavened bread. By the eighth century, the bread and wine had officially begin. To be identified with the body and blood of Christ. Since leavened breat was mor likely to crumble and so fragment the body of Christ, Rome required the use of unleavened bread. However, the East refused to follow, accusing Rome of Judaizing tendencies, and to this day it continues to use ordinary leavened bread.” pp. 54.

 

“However, the word consistently used in connection with the Lord’s Supper is the wider ranging term artos, meaning a small round loaf of ordinary bread.” pp. 54

 

“A.A. Hodge, in response to the question “What kind of bread is to be used in the sacrament …?” argues that this is not specified, nor rendered essential by the nature of the service.” pp. 54

 

“What is clear is that the elements to be used in the Last Supper are bread and wine (“the fermented juice of the grape … that wine and no other liquid is to be used is clear from the record of the institution”); but as to the exact brand of bread or wine we have no precise requirement.” pp. 55

 

 

[1] Sproul, Vol. 3, pp. 148.

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Considering Paedocommunion and the New Testament Evidence

After examining church history, the Reformed Confessions and the Old Testament, Cornelius Venema turns his attention, and ours, to the New Testament in Children at the Lord’s Table?.  He is looking to see if the claims for infant communion can be found in the New Testament. Well, most of the New Testament. He saves 1 Corinthians 11 for a chapter of its own since that passage is so important to the discussion. Venema plays his hand on the first page of the chapter by noting that like with the Old Testament, the New does not address the question as clearly as we might want.

He begins with a puzzling thought- “the alleged analogy between the Passover and the Lord’s Supper.” You have to be patient and not pull a knee jerk reaction to the statement. This is one of the most important aspects of the argument for infant communion. He does not deny a connection, but builds a case for it being connected to all the covenant meals. But before we get too far ahead, he surveys the types of NT evidence we encounter. The first are the account of the Lord’s Supper in the synoptic Gospels.  Second, there are texts that allude generally to the celebration of the Supper by the new covenant community (descriptive). Third, there are texts that address how it should be observed (prescriptive).  Fourth, there are passages describing who should observe it (1 Corinthians 10-11), which is also prescriptive in nature.

The institution of the Lord’s Supper, as recorded in the Synoptic Gospels do not directly address the issue to whether children may participate. There is no mention of a household celebration here. He is reclining at the table with his 12 disciples- all adult males.  They had come to Jerusalem to celebrate the Passover. But it also differs from the Passover in a few ways. While the Passover was seen as a sign of the covenant, it was not seen as conferring grace. It was a memorial of God’s redemption of Israel. It functioned as a reminder, and a call to trust in this same God. But there did not seem to be a “sacramental” function. Zwingli would be happy. But, as we will see in 1 Corinthians, there is blessing and cursing involved in the Supper. It is no mere memorial (sorry, Zwingli). We also see that Jesus expected them to celebrate it more frequently than once a year. It was to be a regular part of worship for the covenant community. But partaking in the Supper also seem to require “remembrance”.  There is a remembering and doing involved here. It seems to require active participation in a way that baptism does not. The language of “blood of the new covenant”, as noted earlier, point us to the covenant ratification ceremony on Sinai (Exodus 24), not simply the Passover.

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Considering Paedocommunion and the Old Testament

After examining church history and the Reformed Confessions, the next logical place to turn is the Scriptures. Cornelius Venema does just that in Children at the Lord’s Table?. He starts with the Old Testament.  Well, after briefly summing up the arguments from the previous two chapters.

Here is his summation of the argument made by proponents of infant communion:

“Advocates of paedocommunion often appeal to the inclusion of children within the covenant in its Old Testament administration as a point of departure for interpreting the teaching and practice of the New Testament. Paedocommunionists argue that since children in the old covenant received the sign and seal of covenant membership in the rite of circumcision, and since they were granted the privilege of participation in many of the covenant observances, including the important rite of the Passover, believers should proceed from the conviction that a similar circumstance likely obtains in the new covenant.”

That’s is a mouthful! Just like the argument for infant baptism starts in the Old Testament, they say, the argument for infant communion does too. But is the matter as clear as it is for circumcision? In Genesis 17, Abraham is commanded to place the sign and seal of the covenant on his children. Does such a command exist in the matter of Passover or other covenant meals?

He notes that all of Israel partook of the manna, with the exception of children who were not yet weaned (those typically under 3). They did not understand the manna to be a sign and seal of the covenant. It was God’s provision. Paul, following Jesus’ lead in John 6, uses this as a type to point to Christ. Christ was meeting their needs, Paul argues in 1 Corinthians 10. But Paul uses this in an unexpected way- their participation in that baptism in Moses and that spiritual food and drink did not save them. Many perished in the wilderness due to their idolatry. Paul is not developing a sacramental theology so much as warning the Corinthians against presumption. As I noted in the post on church history, John 6 uses the eating and drinking as a metaphor for faith.  The issue is faith. [One review of this book on Amazon claims he doesn’t address the topic of the manna. Oops!]

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Considering New Covenant Theology

It has been on the fringes of a number of discussions I’ve had in recent months.  It often comes up (unseen) in discussions about baptism with Calvinistic credo baptists.  It has been at work in discussions about the relationship between law and gospel, and the Old and New Covenants.  “It” is New Covenant Theology (NCT).

Let’s start by realizing that this is a matter of disagreement within The Gospel Coalition.  There is freedom to disagree on this issue.  This is not a matter that puts one “outside the camp” but one that creates some significant differences of opinion within the camp.  Often we can’t resolve those differences on non-essentials because we ultimately are disagreeing about whether we should embrace Covenant Theology (CT) or NCT (yes, some of the Gospel Coalition guys are Dispensational).

I’ve been meaning to do a post on this for months now but haven’t had the time to really process things.  I probably still haven’t processed things as clearly as I want to.  As a young Christian, I drank from the Dispensational cistern via Hal Lindsey (I worked at a book store at the time of conversion and didn’t know any better).  I’ve since read books by Ryrie and others.  I “grew” out of it.  By that I mean that no one really showed me anything better or beat me up about it.  No one, as Dr. Nicole would say “disabused me” of this theology.  As I continued to read Scripture, I discovered it didn’t fit.  Scripture itself took Dispensationalism out of the picture for me.  But I was essentially left with nothing in its place when I arrived at RTS Orlando.

There I was grounded in CT, even if it took me years to embrace and/or understand all of the implications.  Baptism was the tough one for me, but I got there eventually (2 years after seminary).  I haven’t studied NCT itself as much, but have read many who espouse it (like D.A. Carson and other Trinity guys).

Last night someone sent me a link to the Desiring God website.  It was a short article meant to briefly describe Dispensationalism, CT & NCT.  The author went on to say that Piper’s own views are probably closest to NCT and farthest from Dispensational Theology.  NCT agrees with CT in seeing Scripture structured by Covenants, not Dispensations.  It agrees with Dispensationalism by seeing a discontinuity between the Old and New Covenants.  I’m not really interested in rehashing the Dispensational thing, so let’s look at the brief descriptions of CT & NCT and say a few things about each.

Covenant Theology
Covenant theology believes that God has structured his relationship with humanity by covenants rather than dispensations. For example, in Scripture we explicitly read of various covenants functioning as the major stages in redemptive history, such as the covenant with Abraham, the giving of the law, the covenant with David, and the new covenant. These post-fall covenants are not new tests of man’s faithfulness to each new stage of revelation (as are the dispensations in dispensationalism), but are rather differing administrations of the single, overarching covenant of grace.

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Considering the Scent of Love

Jesus and His disciples hid from the Pharisees and Sadducees in Ephraim.  When the time for the Passover drew near, they began the long journey to Jerusalem.  It is fairly safe to assume that He spent much of his time with the disciples preparing them for ministry, teaching them truth and encouraging them.  These were the Thunderous Twelve, twelve men prepared to serve.

At long last they arrive in Bethany and the home of Lazarus and his two sisters.  A meal is prepared and Martha, as usual, is busy serving dinner.  It seems one detail had been overlooked.  The journey would obviously dirty the feet of the men.  They had just been walking the dusty roads of Palestine.  Their feet would likely be soure and the skin cracked.  Who would don the towel and cleanse the feet of the Master relieving His discomfort?  Peter perhaps?  Or at least one of the twelve, right?

Mary comes forth with some oil for His feet, very expensive oil at that, to ease the soreness of a long journey.  She offered up what was most likely a protion of her dowry in an act of loving service.  The benefit of this act extends beyond Jesus as the soothing fragrance of oil filled the house.

John in his gospel contrasts Mary with Judas, who only thought of himself though he pretended to care for the poor.  He longed for the opportunity to steal a portion of the expensive perfume’s sale price, to line his pocket with ill-gotten gain.  Though he had just spent time alone with Jesus, he completely missed the point.  He was not alone in this respect, for not on of the twelve seems to have attended to their Master’s needs.  Mary is known for her faith and love, while Judas is known for unbelief and betrayal.  Yet both were known, at this point, as followers of Jesus.

We, like the disciples, should train, prepare and study.  Too often though we fail to get our hands dirty by serving others.  We can easily deceive ourselves into thinking we are not yet ready to serve.  But note who was with Jesus during this time in the wilderness.  Judas, not Mary, was there.  All the training in the world does not make a servant.  Mary did not have the training, but had the heart of a servant.  Very little training is required to love other people, but still we can hold back.  Training is good and necessary, but let us not neglect the examples of Jesus and Mary.  Let us not think too highly of ourselves to serve others in the service of the Gospel.  Let us never forget the words of James who rightly reminds us, “so faith without works is dead” (James 2:26).

[originally published in the July 1997 issue of Tabletalk Magazine (p. 37), published by Ligonier Ministries.]

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