Scripture Citation Note
Unless otherwise indicated, all Scripture quotations in this paper are taken from the English Standard Version (ESV) of the Bible.
Author’s Note
This paper is the result of my personal study of Scripture concerning the doctrine of the Eucharist, also known as the Lord’s Supper or Communion. The conclusions presented here reflect my understanding of Scripture from a Protestant perspective and are grounded in the principle of sola Scriptura.
By sola Scriptura, I mean that Holy Scripture is the only infallible authority and the final standard for establishing Christian doctrine. This does not mean that church history, the writings of early Christians, creeds, or theological traditions are without value. Rather, these sources can provide wisdom, historical understanding, and theological insight, but they must ultimately be tested against the authority of God’s inspired Word. Because Scripture is God-breathed, it serves as the final and infallible standard by which all doctrines must be examined.
This paper is not written to attack or misrepresent those who hold different convictions regarding the Eucharist. Christians have wrestled with this doctrine throughout history, and I recognize that many who disagree with my conclusions sincerely desire to honor Christ and remain faithful to Scripture. My purpose is not to defend a denomination or merely uphold a tradition, but to carefully examine the biblical evidence and follow Scripture wherever it leads.
Methodology
The following principles guide this study:
Scripture interprets Scripture.
Clear passages should inform our understanding of more difficult passages. The Bible should be interpreted as a unified whole rather than through isolated verses.
Context governs interpretation.
Every passage must be read within its literary, historical, grammatical, and redemptive context rather than being separated from the surrounding argument.
Christ is the center of Scripture.
Every doctrine should ultimately magnify the person, work, and finished sacrifice of Jesus Christ.
The whole counsel of God must be considered.
No doctrine should rest upon a single passage while neglecting the unified testimony of the rest of Scripture.
Tradition is subordinate to Scripture.
The witness of the early Church and historical theology can provide valuable insight, but they do not possess the same authority as God’s inspired Word and must always be tested by Scripture.
Interpretations must be tested.
Every conclusion presented in this paper should be examined in light of Scripture itself. I encourage every reader to open the Bible, study the passages in their context, and evaluate these arguments carefully.
It is my prayer that this study encourages humility before God’s Word, thoughtful dialogue among believers, and a deeper appreciation for the finished work of Jesus Christ, whose once-for-all sacrifice is the foundation of our salvation.
A Note to the Reader
This paper has been written with one guiding conviction: that God’s Word is the final authority for Christian faith and doctrine. Every argument presented in the following pages is intended to be examined in light of Scripture rather than accepted solely on the basis of the author’s conclusions.
For the convenience of readers who wish to study these passages further, a complete Scripture Reference Index is provided in Appendix A. The appendix organizes every biblical passage cited throughout this paper by topic, allowing readers to easily examine the full biblical foundation for each argument.
Like the Bereans, who “received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11, ESV), I encourage every reader to open the Bible, consider each passage in its context, and carefully test every conclusion presented here. My prayer is not that this paper would persuade anyone merely through its arguments, but that it would encourage a deeper study of God’s Word and a greater love for Jesus Christ, whose finished work is the foundation of the Christian faith.
Table of Contents
- Scripture Citation Note
- Author’s Note
- Methodology
- A Note to the Reader
- Introduction
- Chapter 1 — The Authority of Scripture
- Chapter 2 — The Source of Eternal Life
- Chapter 3 — Examining John 6: The Bread of Life Discourse
- Chapter 4 — The Lord’s Supper: Remembrance, Proclamation, and Participation
- Chapter 5 — The Finished Work of Christ
- Chapter 6 — Does Scripture Teach Transubstantiation?
- Chapter 7 — Addressing Common Objections
- Chapter 8 — The Biblical Meaning of the Lord’s Supper
- Conclusion — The Finished Work of Christ
- Appendix A — Scripture Reference Index
- Dedication
- About the Author
- Permissions & Copyright
- Final Word to the Reader
Introduction
The doctrine of the Eucharist has long been one of the most significant points of disagreement within Christianity. Throughout history, faithful believers have reached different conclusions regarding the nature of Christ’s presence in Communion, the purpose of the Lord’s Supper, and the relationship between the Eucharist and Christ’s sacrifice.
This paper argues that the New Testament presents the Lord’s Supper as a sacred memorial, proclamation, and participation in Christ through faith rather than as a change in the substance of bread and wine. While recognizing the reverence with which many Christian traditions approach the Eucharist, I contend that Scripture consistently teaches that eternal life is received through faith in the crucified and risen Christ rather than through the physical consumption of Christ’s body and blood as understood in the doctrine of transubstantiation.
I further argue that John 6 should be interpreted within the broader context of John’s Gospel and the New Testament as a whole. Jesus repeatedly identifies faith in Himself as the means by which sinners receive eternal life, and His language concerning eating His flesh and drinking His blood is best understood as describing wholehearted participation in the saving benefits of His sacrificial death. This interpretation is reinforced by the consistent testimony of Scripture that Christ’s atoning work was accomplished once for all through His death on the cross (Hebrews 7:27; 9:12, 26–28; 10:10–14).
Finally, I contend that while the Lord’s Supper is one of the most sacred ordinances given to the Church, Scripture presents it as a remembrance of Christ’s sacrifice, a proclamation of His death until He returns (1 Corinthians 11:26), and a means by which believers express their union with Him through faith—not as a transformation of bread and wine into His literal body and blood.
My desire is that every argument presented in the following pages will be weighed not against denominational traditions or personal preferences, but against the testimony of Holy Scripture itself.
Chapter 1 — The Authority of Scripture
1.1 By What Authority Should We Determine Doctrine?
Before examining the doctrine of the Eucharist, it is necessary to establish the foundation by which Christian doctrine should be evaluated. Every theological conclusion depends upon an authority—a standard by which truth claims are measured. Therefore, the first question that must be answered is:
By what authority should Christians determine doctrine?
The Protestant principle of sola Scriptura begins with the belief that Scripture is uniquely inspired by God and therefore serves as the final infallible authority for faith and practice.
Paul writes:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”
— 2 Timothy 3:16–17 (ESV)
This passage establishes that Scripture originates from God Himself. Because Scripture is “God-breathed,” it carries divine authority rather than merely human authority. Paul also explains that Scripture equips the believer for every good work, demonstrating its unique role in teaching, correcting, and guiding God’s people.
However, sola Scriptura does not mean that history, tradition, or the writings of early Christians are meaningless. Throughout Scripture, believers are encouraged to learn from those who came before them (Romans 15:4; 1 Corinthians 10:11). The question is not whether tradition has value, but whether tradition possesses the same infallible authority as Scripture.
Jesus Himself demonstrated the supreme authority of God’s Word when He corrected religious error by appealing to Scripture:
“Have you not read what was said to you by God…”
— Matthew 22:31 (ESV)
and:
“You are wrong, because you know neither the Scriptures nor the power of God.”
— Matthew 22:29 (ESV)
Throughout His ministry, Jesus repeatedly appealed to Scripture as the ultimate standard by which religious claims and interpretations were tested. Therefore, any doctrine concerning the Eucharist must first and foremost be examined through the testimony of God’s Word.
1.2 Scripture as the Final Standard
Jesus declared:
“Scripture cannot be broken.”
— John 10:35 (ESV)
By describing Scripture as something that “cannot be broken,” Jesus affirmed the reliability and authority of God’s Word. Scripture is not merely one source of religious information among many; it is the standard by which all teachings must ultimately be examined.
The Bereans provide another example of testing teachings according to Scripture:
“They received the word with all eagerness, examining the Scriptures daily to see if these things were so.”
— Acts 17:11 (ESV)
Even the teaching of Paul, an apostle chosen by Christ, was examined in light of Scripture. This demonstrates that God’s Word functions as the standard by which beliefs and teachings are tested.
Having established that Scripture is the final authority by which doctrine must be examined, we can now turn to the specific biblical passages concerning the Eucharist.
1.3 Scripture and Tradition
A significant question in the discussion of Christian authority is the role of tradition. Throughout Church history, Christians have recognized the importance of learning from those who came before them. The writings of early Christians, the decisions of historic councils, and the theological reflections of believers throughout the centuries can provide valuable insight into how Christians have understood Scripture.
However, the central question is not whether tradition has value, but whether tradition possesses the same authority as Scripture. From the perspective of sola Scriptura, tradition is valuable but remains subordinate to the authority of God’s Word. Because only Scripture is God-breathed (2 Timothy 3:16), all traditions and teachings must ultimately be examined in light of Scripture.
Jesus Himself demonstrated the importance of testing religious traditions against the commands of God. In His confrontation with the Pharisees, Jesus said:
“You leave the commandment of God and hold to the tradition of men.”
— Mark 7:8 (ESV)
Jesus continued:
“You have a fine way of rejecting the commandment of God in order to establish your tradition!”
— Mark 7:9 (ESV)
In this passage, Jesus does not condemn every form of tradition. Traditions can preserve wisdom, communicate beliefs, and help believers understand history. Rather, Jesus condemns traditions that elevate human authority above God’s revealed Word or cause people to disregard God’s commands.
The apostle Paul also warned believers to be cautious of teachings that originate from human sources rather than Christ:
“See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.”
— Colossians 2:8 (ESV)
The concern presented in Scripture is not tradition itself, but tradition that becomes a substitute for, or authority equal to, the revelation God has given.
Therefore, the Protestant understanding of sola Scriptura does not reject Church history or the wisdom of previous generations. Instead, it maintains that all teachings, traditions, and interpretations must remain accountable to Scripture as the final infallible standard. Because the Eucharist is a doctrine concerning the person and work of Jesus Christ, it must ultimately be evaluated not by historical development alone, but by the testimony of God’s Word.
Having established the authority by which doctrine should be examined, the next question is how Scripture describes the source of eternal life and the means by which believers receive salvation.
Chapter 2 — The Source of Eternal Life
2.1 The Central Question: How Does a Person Receive Eternal Life?
Before examining the meaning of Christ’s words concerning eating His flesh and drinking His blood in John 6, it is necessary to first establish a broader biblical question:
According to Scripture, how does a person receive eternal life?
The answer to this question is foundational because Jesus’ teaching in John 6 is ultimately about life. The central promise throughout the passage is not merely about a physical act, but about receiving the life that comes from God through His Son.
Throughout the Gospel of John, Jesus repeatedly identifies faith in Himself as the means by which people receive eternal life.
Jesus declares:
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”
— John 3:16 (ESV)
In this well-known passage, Jesus presents belief in Him as the means by which sinners receive eternal life. The promise is not attached to a ritual, ceremony, or physical action, but to trusting in the Son whom God has sent.
Jesus further explains:
“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.”
— John 5:24 (ESV)
Here, Jesus connects eternal life with hearing His word and believing in the Father who sent Him. The result is immediate: the believer has passed from death to life.
This same pattern continues throughout the Bread of Life discourse in John 6.
2.2 Faith and the Bread of Life Discourse
The context of John 6 is essential for understanding Jesus’ later words about eating His flesh and drinking His blood.
After feeding the five thousand, the crowds followed Jesus because they desired physical bread and signs. Jesus redirected their attention from temporary physical needs to the greater reality of Himself as the true source of life.
Jesus tells them:
“Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you.”
— John 6:27 (ESV)
The crowd then asks what they must do to perform the works of God. Jesus responds:
“This is the work of God, that you believe in him whom he has sent.”
— John 6:29 (ESV)
This statement is significant because Jesus does not answer by pointing them toward a physical action, but toward faith in Him. The “work” God requires is belief in the One He has sent.
Jesus continues:
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”
— John 6:35 (ESV)
Notice the parallel Jesus creates:
- Coming to Christ is described as never hungering.
- Believing in Christ is described as never thirsting.
Jesus uses the language of physical hunger and thirst to describe a deeper spiritual reality. The satisfaction He offers is not temporary nourishment but eternal life found in Him.
Later, Jesus states:
“For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”
— John 6:40 (ESV)
And again:
“Truly, truly, I say to you, whoever believes has eternal life.”
— John 6:47 (ESV)
Within the immediate context of John 6, Jesus repeatedly identifies believing in Him as the means by which eternal life is received.
2.3 Christ’s Sacrifice as the Source of Life
The New Testament consistently teaches that eternal life is made possible through the sacrificial death of Jesus Christ.
Paul writes:
“But God shows his love for us in that while we were still sinners, Christ died for us.”
— Romans 5:8 (ESV)
Paul continues:
“Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son…”
— Romans 5:9–10 (ESV)
According to Paul, reconciliation with God occurs through Christ’s death. The source of salvation is not found in human effort, but in the finished work of Jesus on behalf of sinners.
This is consistent with Jesus’ own words in John 6:
“The bread that I will give for the life of the world is my flesh.”
— John 6:51 (ESV)
Jesus connects the giving of His flesh with “the life of the world.” From the broader testimony of Scripture, this points to His sacrificial offering of Himself on the cross. His flesh is given not merely as something to be consumed, but as the sacrifice through which salvation is accomplished.
2.4 The Foundation for Understanding John 6
The purpose of establishing these passages is not to dismiss the importance of the Lord’s Supper or the seriousness of Christ’s words. Rather, it is to recognize the consistent biblical pattern:
- Eternal life comes through faith in Christ.
- Christ Himself is the source of spiritual life.
- His death is the sacrifice that secures salvation.
- Believers receive the benefits of His sacrifice through faith.
Therefore, when Jesus speaks of eating His flesh and drinking His blood, these statements must be interpreted within the broader context of Scripture. The question is not whether Christ’s words are important—they are. The question is how those words fit within the consistent message of the New Testament concerning faith, salvation, and the finished work of Christ.
The following chapter will examine John 6 in greater detail, considering the meaning of Christ’s statement that His flesh is true food and His blood is true drink.
Chapter 3 — Examining John 6: The Bread of Life Discourse
3.1 The Importance of Context
Among the passages most frequently discussed in relation to the Eucharist, John 6 is one of the most significant. In this passage, Jesus declares:
“I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever.”
— John 6:51 (ESV)
Later, Jesus states:
“Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.”
— John 6:54 (ESV)
These words have been understood differently throughout Christian history. Some traditions interpret this passage as referring directly to the physical reception of Christ’s body and blood in the Eucharist, while others understand it as describing the spiritual reception of Christ and the benefits of His sacrifice through faith.
Because of the seriousness of Jesus’ words, this passage must be examined carefully. The meaning of Christ’s teaching should not be determined by one verse alone, but by considering the entire discourse, the surrounding context, and the broader testimony of Scripture.
3.2 The Context: Jesus as the True Bread From Heaven
The Bread of Life discourse begins after Jesus feeds the five thousand. The crowd follows Jesus, not because they understand who He truly is, but because they desire another physical miracle.
Jesus tells them:
“Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves.”
— John 6:26 (ESV)
The crowd’s focus is on physical bread, but Jesus redirects their attention toward a greater reality. He explains that the food they need is not temporary nourishment, but the eternal life that only He can provide.
Jesus says:
“Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you.”
— John 6:27 (ESV)
The contrast Jesus creates is important:
- The crowd is focused on physical bread.
- Jesus points them toward spiritual life.
- The true bread from heaven is not merely something Jesus gives; it is Jesus Himself.
This understanding is reinforced when Jesus declares:
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”
— John 6:35 (ESV)
Here, Jesus explains the meaning of the bread He provides. Coming to Him and believing in Him are presented as the means by which spiritual hunger and thirst are satisfied.
3.3 The Meaning of Eating and Drinking in John 6
When Jesus later says:
“Whoever eats my flesh and drinks my blood has eternal life…”
— John 6:54 (ESV)
the question becomes: What does Jesus mean by eating His flesh and drinking His blood?
A key observation is that Jesus had already explained the meaning of receiving this life:
“Everyone who looks on the Son and believes in him should have eternal life…”
— John 6:40 (ESV)
and:
“Whoever believes has eternal life.”
— John 6:47 (ESV)
Within the same discourse, Jesus repeatedly connects eternal life with believing in Him. Therefore, the language of eating and drinking must be understood within the larger context of receiving Christ and His saving work.
In this understanding, “eating” and “drinking” are not referring to a physical act separate from faith, but to the believer’s complete dependence upon Christ and participation in the life He gives.
Just as physical food sustains physical life, Christ sustains spiritual life. To “eat” of Him is to receive Him as the source of eternal life.
3.4 Jesus’ Use of Physical Language to Describe Spiritual Realities
Throughout John’s Gospel, Jesus frequently uses physical images to communicate spiritual truths.
For example:
Living Water
Jesus tells the Samaritan woman:
“Whoever drinks of the water that I will give him will never be thirsty again…”
— John 4:14 (ESV)
Jesus was not referring to ordinary water, but to the spiritual life He provides.
The Door
Jesus says:
“I am the door. If anyone enters by me, he will be saved…”
— John 10:9 (ESV)
Jesus is not a literal door, but He uses a physical image to communicate that He is the way of salvation.
The Vine
Jesus says:
“I am the vine; you are the branches.”
— John 15:5 (ESV)
Jesus is not teaching that believers physically become branches, but that they spiritually abide in Him.
3.5 The Objection: “My Flesh Is True Food and My Blood Is True Drink”
One of the strongest arguments for understanding John 6 as referring to the Eucharist comes from Jesus’ words:
“For my flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him.”
— John 6:55–56 (ESV)
At first glance, these words appear to describe a literal eating and drinking of Christ’s physical body and blood. Because of this, many Christians throughout history have understood this passage as referring to the Eucharist.
However, before drawing this conclusion, the passage must be examined within its immediate context and the broader message of Scripture.
The first important observation is that Jesus introduces this teaching by identifying Himself as the Bread of Life:
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”
— John 6:35 (ESV)
Jesus explains the meaning of this “bread” through the language of coming and believing. The parallel is significant:
- Whoever comes to Jesus will not hunger.
- Whoever believes in Jesus will never thirst.
Jesus does not initially describe receiving this life through a physical action, but through faith and dependence upon Him.
Furthermore, when many people struggled with His teaching, Jesus continued to emphasize the spiritual nature of the life He gives:
“It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.”
— John 6:63 (ESV)
This statement is important because Jesus Himself explains that His words are connected with spiritual life. He contrasts the life given by the Spirit with merely physical understanding. The issue was not that His listeners needed to physically consume Him, but that they needed to receive Him according to God’s purpose.
The language of eating and drinking also fits with a broader biblical pattern of describing spiritual realities through physical imagery.
For example, God says:
“Man shall not live by bread alone, but by every word that comes from the mouth of God.”
— Matthew 4:4 (ESV)
Jesus uses physical hunger and bread to describe dependence upon God’s Word. No one understands this verse to mean that people physically consume the words of God. Instead, the imagery communicates reliance, trust, and spiritual nourishment.
Similarly, the prophet Jeremiah writes:
“Your words were found, and I ate them, and your words became to me a joy and the delight of my heart.”
— Jeremiah 15:16 (ESV)
Jeremiah was not physically eating God’s words, but describing the deep inward receiving and embracing of God’s revelation.
In the same way, the language of eating Christ’s flesh and drinking His blood can be understood as describing the believer’s complete reception of Christ and the saving benefits of His sacrifice.
This interpretation does not diminish the seriousness of Jesus’ words. In fact, it emphasizes their significance. Christ is not merely offering a ritual action; He is calling people to receive Him entirely as the source of eternal life.
The question, therefore, is not whether Christ’s flesh is truly necessary for salvation. Scripture clearly teaches that it is. The question is how believers receive the benefits of Christ’s flesh being given for the life of the world.
The consistent testimony of Scripture is that believers receive these benefits through faith in Christ’s completed sacrifice:
“By grace you have been saved through faith. And this is not your own doing; it is the gift of God.”
— Ephesians 2:8 (ESV)
Therefore, John 6 can be understood not as teaching a physical consumption of Christ’s body, but as a profound call to receive Christ Himself—the One who gave His body and shed His blood for the salvation of the world.
Chapter 4 — The Lord’s Supper: Remembrance, Proclamation, and Participation
4.1 The Institution of the Lord’s Supper
After examining Jesus’ teaching in John 6, it is necessary to turn to the passages where Jesus actually institutes the Lord’s Supper. The Last Supper provides the clearest biblical foundation for understanding the purpose of Communion within the life of the Church.
The Synoptic Gospels record Jesus sharing a final meal with His disciples before His crucifixion. During this meal, Jesus takes bread and wine and gives them a new significance connected to His coming sacrifice.
Matthew records:
“Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, ‘Take, eat; this is my body.’”
— Matthew 26:26 (ESV)
He continues:
“And he took a cup, and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.’”
— Matthew 26:27–28 (ESV)
Jesus’ words point directly to His sacrifice. The bread and the cup are connected to His body being given and His blood being poured out for the forgiveness of sins.
The central focus of the Lord’s Supper is therefore not an additional sacrifice, but the sacrifice Christ was about to accomplish on the cross.
4.2 “Do This in Remembrance of Me”
Luke’s account provides an important statement regarding the purpose of the Lord’s Supper:
“And he took bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’”
— Luke 22:19 (ESV)
The command Jesus gives is significant:
“Do this in remembrance of me.”
The word “remembrance” does not mean that Communion is an empty or meaningless activity. Biblical remembrance is often an active calling to bring God’s saving work before His people so that they respond with faith, worship, and gratitude.
Throughout Scripture, God’s people were commanded to remember His mighty acts of salvation.
For example:
“Remember this day in which you came out from Egypt, out of the house of slavery…”
— Exodus 13:3 (ESV)
Israel’s remembrance of the Exodus was not merely recalling a historical event. It shaped their worship and reminded them of God’s faithfulness.
In the same way, the Lord’s Supper directs believers back to the greatest act of salvation in history: the death and resurrection of Jesus Christ.
Communion does not replace Christ’s sacrifice; it proclaims and celebrates the sacrifice that has already been accomplished.
4.3 Communion as a Proclamation of Christ’s Finished Work
The apostle Paul provides the most detailed teaching on the Lord’s Supper in 1 Corinthians 11.
Paul writes:
“For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread…”
— 1 Corinthians 11:23 (ESV)
Paul then repeats Jesus’ words:
“This is my body, which is for you. Do this in remembrance of me.”
— 1 Corinthians 11:24 (ESV)
And concerning the cup:
“This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
— 1 Corinthians 11:25 (ESV)
Paul then explains the purpose:
“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
— 1 Corinthians 11:26 (ESV)
This verse provides a clear description of Communion’s purpose:
The Lord’s Supper proclaims the death of Christ.
It directs believers back to the cross and publicly declares the gospel message: Jesus gave His body and shed His blood for the forgiveness of sins.
The focus is not on repeating Christ’s sacrifice, but on announcing and remembering the sacrifice He has already completed.
4.4 Communion as Participation in Christ
While this paper argues that Scripture does not teach a change in the substance of bread and wine, this does not mean Communion is merely a casual symbol without spiritual significance.
Paul writes:
“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?”
— 1 Corinthians 10:16 (ESV)
The Lord’s Supper is a genuine participation in Christ. However, this participation is understood through faith and spiritual union with Him.
Believers participate in Christ because they belong to Him, trust in Him, and are united with Him through the work of the Holy Spirit.
Paul explains:
“For just as the body is one and has many members… so it is with Christ.”
— 1 Corinthians 12:12 (ESV)
Communion expresses the believer’s relationship with Christ and with His Church. It is a sacred act of worship that reminds believers of their dependence upon Christ and their unity with one another.
4.5 The Biblical Purpose of the Lord’s Supper
Based on the teaching of Jesus and Paul, Scripture presents the Lord’s Supper as:
A remembrance of Christ’s sacrifice
Jesus commanded His followers to remember Him.
A proclamation of the gospel
Believers proclaim Christ’s death until He returns.
A participation in Christ
Believers spiritually participate in Christ through faith.
A celebration of the new covenant
The cup points to the forgiveness secured through Christ’s blood.
Therefore, understanding Communion as a remembrance and proclamation does not diminish its importance. Instead, it places the focus where Scripture consistently places it: on the person and finished work of Jesus Christ.
The Lord’s Supper points believers away from themselves and toward the Savior who declared:
“It is finished.”
— John 19:30 (ESV)
Chapter 5 — The Finished Work of Christ
5.1 The Old Covenant Sacrifices
To understand the significance of Christ’s sacrifice, it is necessary to first understand the sacrificial system established under the Old Covenant.
Throughout the Old Testament, sacrifices were offered repeatedly as part of God’s covenant relationship with Israel. These sacrifices served important purposes: they demonstrated the seriousness of sin, provided temporary cleansing, and pointed forward to the ultimate sacrifice that God would provide.
However, these sacrifices were never intended to be the final solution for sin. They were a shadow pointing toward the greater work that would be accomplished through Jesus Christ.
The author of Hebrews explains:
“For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.”
— Hebrews 10:1 (ESV)
The repeated nature of the Old Testament sacrifices revealed their limitations. They had to be offered again and again because they could not fully remove sin.
The author continues:
“For it is impossible for the blood of bulls and goats to take away sins.”
— Hebrews 10:4 (ESV)
These sacrifices pointed beyond themselves to Christ, who would accomplish what the Old Covenant sacrifices could never accomplish: complete and permanent forgiveness.
Jesus did not come to offer another temporary sacrifice. He came to fulfill what the entire sacrificial system anticipated.
John the Baptist declared:
“Behold, the Lamb of God, who takes away the sin of the world!”
— John 1:29 (ESV)
Christ is the fulfillment of the sacrificial system. His sacrifice is not temporary or incomplete, but perfect and final.
5.2 Christ’s Once-for-All Sacrifice
The central message of Hebrews is that Jesus accomplished what no previous priest or sacrifice could accomplish. Unlike the priests of the Old Covenant who repeatedly offered sacrifices, Christ offered Himself once and secured eternal redemption.
The author of Hebrews writes:
“He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.”
— Hebrews 7:27 (ESV)
Christ’s sacrifice was different because He did not offer an animal sacrifice. He offered Himself.
His sacrifice was sufficient because He was the perfect and sinless Savior.
Hebrews continues:
“He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”
— Hebrews 9:12 (ESV)
The word “eternal” is significant. Christ did not secure a temporary solution to sin. He accomplished a redemption that lasts forever.
The author continues:
“But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.”
— Hebrews 9:26 (ESV)
And:
“So Christ, having been offered once to bear the sins of many…”
— Hebrews 9:28 (ESV)
The repeated emphasis is clear:
Christ offered Himself once.
This does not mean Christ’s sacrifice was insignificant or limited. It means the opposite: His sacrifice was so perfect that it never needed to be repeated.
Hebrews 10 states:
“And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.”
— Hebrews 10:10 (ESV)
The author then contrasts Christ with the Old Testament priests:
“But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God.”
— Hebrews 10:12 (ESV)
The fact that Christ “sat down” communicates completion. His work was finished.
Finally:
“For by a single offering he has perfected for all time those who are being sanctified.”
— Hebrews 10:14 (ESV)
The testimony of Hebrews is consistent:
- Christ’s sacrifice is complete.
- Christ’s sacrifice is sufficient.
- Christ’s sacrifice is once for all.
- Christ’s sacrifice does not need repetition.
Therefore, any understanding of the Eucharist must be consistent with this central biblical truth: Jesus Christ has already accomplished the perfect sacrifice for sin.
The Lord’s Supper points believers back to this finished work. It proclaims the sacrifice Christ has already made rather than presenting a new sacrifice for sin.
Chapter 6 — Does Scripture Teach Transubstantiation?
6.1 Defining Transubstantiation
Before evaluating the doctrine of transubstantiation, it is important to accurately define what the doctrine teaches.
The Catholic Church teaches that, during the Eucharistic celebration, the substance of bread and wine becomes the substance of Christ’s body and blood while the outward appearance, characteristics, and physical properties of bread and wine remain.
This distinction is commonly described using the terms:
Substance:
What something truly is in its essence.
Accidents:
The outward characteristics perceived by the senses, such as appearance, taste, smell, and texture.
Therefore, according to the doctrine of transubstantiation, the Eucharist is not understood as ordinary bread and wine, but as Christ’s true body and blood under the appearance of bread and wine.
This view seeks to take seriously Jesus’ words:
“This is my body.”
— Matthew 26:26 (ESV)
and:
“This is my blood of the covenant.”
— Matthew 26:28 (ESV)
The question, however, is not whether Christ’s words should be taken seriously. The question is:
Does Scripture itself teach that the substance of bread and wine changes while the appearance remains the same?
6.2 Examining the Biblical Evidence
The doctrine of transubstantiation contains specific theological claims:
- That bread and wine change in substance.
- That Christ’s physical body and blood become truly present.
- That this change occurs while the physical properties remain unchanged.
The question is whether Scripture explicitly teaches these concepts.
When examining the biblical text, several questions must be considered:
Where does Scripture teach a change of substance?
Scripture records Jesus saying, “This is my body” and “This is my blood,” but it does not provide an explanation of a change in substance.
Where does Scripture state that bread and wine are no longer truly bread and wine?
Paul continues to refer to the elements as bread and the cup:
“For as often as you eat this bread and drink the cup…”
— 1 Corinthians 11:26 (ESV)
Even after discussing the Lord’s Supper, Paul continues to use the ordinary terms “bread” and “cup.”
Where does Scripture explain the philosophical categories of substance and accidents?
The concepts of substance and accidents are philosophical categories developed later to explain how Christ’s presence could be understood. While philosophy can be useful in theology, the question of this paper is whether these concepts are taught in Scripture itself.
From a Protestant sola Scriptura perspective, the concern is not whether the doctrine can be philosophically explained, but whether Scripture requires it.
The biblical evidence clearly teaches that Christ is truly present with His people, that believers truly participate in Him, and that the Lord’s Supper is deeply significant. However, Scripture does not explicitly teach that the elements undergo a change of substance.
Therefore, the argument of this paper is not that Communion is meaningless or merely a casual symbol. Rather, it is that Scripture presents the Lord’s Supper as a sacred ordinance that points believers to Christ’s finished sacrifice and spiritual union with Him through faith.
Chapter 7 — Addressing Common Objections
A strong examination of any theological position requires engaging with the strongest arguments presented by those who disagree. The purpose of this chapter is not to dismiss opposing views, but to carefully consider common objections and examine them in light of Scripture.
Many Christians who affirm the doctrine of the Eucharist as the literal presence of Christ appeal to several passages and historical arguments. These arguments deserve thoughtful consideration. However, each claim must ultimately be evaluated according to the authority of Scripture.
7.1 Objection: “John 6 Says His Flesh Is True Food and His Blood Is True Drink”
One of the strongest arguments for the doctrine of the real presence comes from Jesus’ statement:
“For my flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him.”
— John 6:55–56 (ESV)
Those who interpret this passage as referring to the Eucharist argue that Jesus’ language is too direct to be understood symbolically. They point out that Jesus did not soften His words when the crowd questioned Him, but continued to emphasize the importance of eating His flesh and drinking His blood.
This is a serious observation that must be addressed.
However, the context of John 6 shows that Jesus repeatedly explains receiving Him in terms of coming to Him and believing in Him.
Before making the statements about eating His flesh and drinking His blood, Jesus says:
“I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”
— John 6:35 (ESV)
Jesus later repeats:
“For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life…”
— John 6:40 (ESV)
and:
“Whoever believes has eternal life.”
— John 6:47 (ESV)
The surrounding context consistently identifies faith in Christ as the means by which eternal life is received.
Additionally, Jesus explains near the end of the discourse:
“It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life.”
— John 6:63 (ESV)
Jesus’ statement does not mean His physical body is unimportant. Scripture clearly teaches that salvation comes through His incarnation, death, and resurrection. Rather, Jesus is contrasting physical understanding with the spiritual reality He is revealing.
Therefore, the language of eating and drinking can be understood as describing the believer’s complete reception of Christ and participation in the salvation He provides.
Just as physical food sustains physical life, Christ Himself sustains spiritual life. To receive Him is to depend upon Him entirely through faith.
7.2 Objection: “The Early Church Believed in the Real Presence”
Another common argument is that many early Christian writers expressed belief in Christ’s real presence in the Eucharist. Because these writings come from Christians close to the time of the apostles, they are often considered evidence for how the earliest believers understood Communion.
The writings of early Christians are valuable historical resources. They can provide insight into the beliefs, practices, and interpretations of believers throughout history.
However, from a sola Scriptura perspective, historical writings cannot function as the final authority for establishing doctrine.
The Bereans provide an important example:
“They received the word with all eagerness, examining the Scriptures daily to see if these things were so.”
— Acts 17:11 (ESV)
The Bereans did not accept teaching solely because of the authority or reputation of the person delivering it. They examined those teachings according to Scripture.
Therefore, while early Christian writings should be studied with respect, they must ultimately be evaluated according to God’s inspired Word.
The question is not simply:
“What did Christians after the apostles believe?”
The foundational question is:
“What did God reveal through Scripture?”
7.3 Objection: “Paul Says Whoever Eats Unworthily Is Guilty Concerning the Body and Blood”
Another important passage is found in Paul’s teaching about the Lord’s Supper:
“Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord.”
— 1 Corinthians 11:27 (ESV)
Some argue that Paul’s warning requires a literal understanding of Christ’s body and blood because he says a person can become guilty concerning them.
However, Paul’s concern in this passage is the dishonoring of Christ’s sacrifice and the mistreatment of fellow believers during the Lord’s Supper.
The Corinthians were abusing Communion by showing selfishness, division, and a lack of love toward one another.
Paul writes:
“For when you come together, it is not the Lord’s supper that you eat. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk.”
— 1 Corinthians 11:20–21 (ESV)
The issue was not that they failed to recognize a physical transformation of the elements. The issue was that they were treating a sacred act that proclaimed Christ’s sacrifice with dishonor and selfishness.
Paul’s warning demonstrates the seriousness of Communion, but seriousness does not require transubstantiation.
A person can dishonor a meaningful symbol without denying the reality it represents.
For example, rejecting or disrespecting a wedding ring does not mean the ring has become the marriage itself. Rather, dishonoring the symbol demonstrates disrespect toward the reality it represents.
In the same way, dishonoring the Lord’s Supper demonstrates disrespect toward Christ and His sacrifice.
7.4 Objection: “This Interpretation Makes Communion Only a Symbol”
A common misunderstanding of the Protestant view is that if Communion is not the literal body and blood of Christ, then it must be nothing more than an empty symbol.
However, Scripture does not present symbols as meaningless.
Throughout the Bible, God uses physical signs to communicate spiritual realities.
The rainbow was a sign of God’s covenant with Noah:
“I have set my bow in the cloud, and it shall be a sign of the covenant between me and the earth.”
— Genesis 9:13 (ESV)
Circumcision was a sign of God’s covenant with Abraham:
“You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you.”
— Genesis 17:11 (ESV)
These signs were not empty, but they pointed to real promises established by God.
Likewise, the Lord’s Supper is not a meaningless ritual. It is a sacred act commanded by Christ that causes believers to remember His sacrifice, proclaim His death, and reflect upon their union with Him.
Paul writes:
“The cup of blessing that we bless, is it not a participation in the blood of Christ?”
— 1 Corinthians 10:16 (ESV)
Participation in Christ is real. However, this participation is understood through faith and spiritual union with Him, not through a physical change of the elements.
The Protestant understanding does not reduce Communion’s importance. Instead, it places the focus where Scripture places it: on Jesus Christ Himself.
7.5 Summary of the Objections
The central disagreement concerning the Eucharist is not whether Communion is important. Both sides recognize that the Lord’s Supper is a sacred gift from Christ to His Church.
The disagreement concerns how Scripture describes the nature of that gift.
This paper argues that:
- John 6 teaches believers to receive Christ through faith.
- The Lord’s Supper remembers and proclaims Christ’s sacrifice.
- Hebrews teaches that Christ’s sacrifice was once for all and complete.
- Scripture does not explicitly teach a change in the substance of bread and wine.
- Communion is a meaningful participation in Christ through faith, not a repetition or continuation of His sacrifice.
The following chapter will summarize the positive biblical understanding of the Lord’s Supper and explain why Communion remains one of the most beautiful practices given to the Church.
Chapter 8 — The Biblical Meaning of the Lord’s Supper
After examining the biblical evidence concerning John 6, the institution of Communion, the finality of Christ’s sacrifice, and common objections regarding the Eucharist, it is important to clearly state the positive understanding of the Lord’s Supper presented in this paper.
The argument of this study is not that Communion is insignificant, unnecessary, or merely a symbolic tradition created by the Church. Rather, Scripture presents the Lord’s Supper as a sacred ordinance established by Jesus Christ Himself—one that points believers to the gospel, strengthens their faith, and continually reminds them of the finished work of their Savior.
The Lord’s Supper is not valuable because of a change in the elements, but because of the person it proclaims: Jesus Christ.
8.1 The Lord’s Supper as a Remembrance of Christ’s Sacrifice
One of the clearest purposes of Communion is remembrance.
When Jesus established the Lord’s Supper, He commanded His disciples:
“Do this in remembrance of me.”
— Luke 22:19 (ESV)
This command was not given so that believers would forget Christ’s sacrifice and focus on a repeated offering. Instead, Jesus established a practice by which His followers would continually look back to the greatest act of salvation in history: His death on the cross.
The Lord’s Supper directs the believer’s attention away from themselves and toward Christ.
It reminds believers that:
- Jesus willingly gave His body.
- Jesus shed His blood for the forgiveness of sins.
- Salvation is found entirely in His finished work.
Communion is therefore a continual reminder of the grace of God demonstrated through Jesus Christ.
8.2 The Lord’s Supper as a Proclamation of the Gospel
Paul provides one of the clearest descriptions of Communion’s purpose:
“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
— 1 Corinthians 11:26 (ESV)
According to Paul, every celebration of the Lord’s Supper is a proclamation.
The bread and cup point believers and the watching world toward the message of the gospel:
Christ died for sinners.
The Lord’s Supper does not add to Christ’s completed sacrifice. Instead, it announces and celebrates the sacrifice that has already been accomplished.
The foundation of Communion is not an ongoing sacrifice of Christ, but the completed sacrifice Christ offered once for all.
As Jesus declared:
“It is finished.”
— John 19:30 (ESV)
The work necessary for salvation was completed at the cross.
8.3 The Lord’s Supper as Participation in Christ
Although this paper argues against the idea that the bread and wine become the literal body and blood of Christ, this does not mean Communion lacks spiritual reality.
Paul writes:
“The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?”
— 1 Corinthians 10:16 (ESV)
The Lord’s Supper is a true participation in Christ because believers are united to Him through faith.
This participation is not based on physically receiving Christ’s body, but on the spiritual reality that believers belong to Christ and receive the benefits of His saving work.
Jesus Himself taught:
“Abide in me, and I in you.”
— John 15:4 (ESV)
The Christian life is one of continual dependence upon Christ. Communion serves as a visible reminder of this dependence and the believer’s union with Him.
8.4 The Lord’s Supper as Unity Among Believers
The Lord’s Supper also expresses the unity of Christ’s Church.
Paul writes:
“Because there is one bread, we who are many are one body, for we all partake of the one bread.”
— 1 Corinthians 10:17 (ESV)
Communion reminds believers that salvation is not merely an individual experience. Through Christ, believers become part of a united body—the Church.
The Lord’s Supper calls believers to:
- remember Christ together,
- worship Christ together,
- proclaim Christ together,
- live in unity with one another.
This is why Paul strongly rebuked the Corinthians for treating one another with selfishness and division during Communion. Their actions contradicted the very unity that the Lord’s Supper was meant to display.
8.5 The Lord’s Supper as a Hope for Christ’s Return
Finally, Communion looks forward.
Paul writes:
“For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
— 1 Corinthians 11:26 (ESV)
The Lord’s Supper is not only a remembrance of the past. It is also a reminder of the future.
Every celebration of Communion points believers toward the promise that Christ will return and fully establish His kingdom.
The Church looks back to the cross, lives in the reality of Christ’s presence, and looks forward to His return.
8.6 Summary: What Scripture Teaches About the Lord’s Supper
Based on the testimony of Scripture, this paper concludes that the Lord’s Supper is:
A remembrance of Christ’s sacrifice
Jesus commanded His followers to remember Him and His saving work.
A proclamation of the gospel
Communion announces Christ’s death until He returns.
A celebration of the new covenant
The cup points to the forgiveness secured through Christ’s blood.
A participation in Christ through faith
Believers spiritually participate in Christ because they are united to Him.
A symbol of unity among believers
The Lord’s Supper expresses the oneness of Christ’s Church.
A reminder of Christ’s return
Communion directs believers toward the hope of His coming kingdom.
Therefore, the significance of the Lord’s Supper does not depend upon a change in the substance of bread and wine. Its power comes from the reality it proclaims: Jesus Christ, the Son of God, gave Himself as the perfect sacrifice for sinners.
The Lord’s Supper does not point believers toward a repeated sacrifice.
It points believers toward the finished sacrifice of Jesus Christ.
Conclusion — The Finished Work of Christ
Throughout this study, the central question has not been what tradition has taught, what a denomination prefers, or what interpretation is most familiar. The central question has been:
What has God revealed through His Word?
If Scripture is truly the inspired Word of God, then every doctrine concerning Christ, salvation, and worship must ultimately be brought before its authority. The Eucharist is not a minor theological issue, because it concerns the very heart of the Christian faith: the person of Jesus Christ, His sacrifice, and the means by which sinners receive eternal life.
The testimony of Scripture is consistent from beginning to end:
Jesus Christ alone is the source of eternal life.
He is the Bread of Life who came down from heaven. He is the Lamb of God who takes away the sin of the world. He is the perfect High Priest who offered Himself once for all. He is the Savior whose finished work cannot be improved upon, repeated, or added to.
When Jesus declared:
“It is finished.”
— John 19:30 (ESV)
He did not declare that His work was incomplete. He did not declare that a future sacrifice would be necessary to accomplish what the cross had not yet accomplished.
He declared completion.
The entire message of Hebrews rests upon this truth:
“But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God.”
— Hebrews 10:12 (ESV)
Christ sat down because the work was done.
The Old Testament sacrifices had to be repeated because they could never fully remove sin. Christ’s sacrifice never needs repetition because it accomplished everything necessary for redemption.
This truth transforms the way believers understand Communion. The Lord’s Supper is not a means of returning to an unfinished sacrifice, but a God-given proclamation of the sacrifice that has already been completed. It does not direct our hope toward what must still be done, but toward what Christ has already accomplished.
When believers receive the bread and cup, they are reminded:
Jesus gave His body.
Jesus shed His blood.
Jesus bore the judgment of sin.
Jesus secured forgiveness.
Jesus conquered death.
The glory of the gospel is not that humanity can somehow bring Christ closer through human action. The glory of the gospel is that Christ came near to us, lived the perfect life we could not live, died the death we deserved, and accomplished salvation completely through His grace.
The greatest danger is not failing to recognize the importance of Communion. The greatest danger is looking away from the sufficiency of Christ.
Scripture does not point believers to a repeated sacrifice.
Scripture points believers to the once-for-all sacrifice of Jesus Christ.
It does not point believers to something that must be completed.
It points believers to the One who has already completed the work.
Therefore, the foundation of Christian hope is not found in a ritual, a tradition, or the work of human hands.
It is found in Jesus Christ alone.
The believer’s confidence rests not in what we offer to God, but in what God has already offered for us.
“For by a single offering he has perfected for all time those who are being sanctified.”
— Hebrews 10:14 (ESV)
The final word of salvation is not humanity’s effort.
The final word is Christ’s.
It is finished.
Appendix A — Scripture Reference Index
Purpose: This appendix provides a complete reference guide to the biblical passages examined throughout this paper. The passages are organized by theological theme to allow readers to study the arguments in their original context.
I. Authority of Scripture and the Role of Tradition
Scripture as God-Breathed and Authoritative
2 Timothy 3:16–17
Scripture is breathed out by God and equips believers for teaching, correction, and righteousness.
Scripture Cannot Be Broken
John 10:35
Jesus affirms the reliability and authority of Scripture.
Testing Teachings According to Scripture
Acts 17:11
The Bereans examined teachings according to Scripture.
Jesus Appeals to Scripture as Authority
Matthew 22:29
Jesus rebukes error by appealing to knowledge of Scripture.
Matthew 22:31–32
Jesus appeals to what God has spoken in Scripture.
Tradition Tested by God’s Word
Mark 7:8–9
Jesus warns against elevating human tradition above God’s commands.
Colossians 2:8
Paul warns against teachings based on human tradition rather than Christ.
Value of Learning from the Past
Romans 15:4
Scripture records past events for instruction.
1 Corinthians 10:11
Old Testament examples were written for the instruction of believers.
II. Eternal Life Through Faith in Christ
Salvation Through Belief in Christ
John 3:16
Whoever believes in Christ receives eternal life.
John 5:24
Those who hear and believe pass from death to life.
John 6:27
Jesus contrasts temporary food with the food that gives eternal life.
John 6:29
The work God requires is belief in the One He sent.
John 6:35
Jesus identifies Himself as the Bread of Life; coming and believing satisfy spiritual hunger.
John 6:40
Everyone who looks to the Son and believes receives eternal life.
John 6:47
Whoever believes has eternal life.
Salvation Through Christ’s Sacrifice
Romans 5:8–10
Christ’s death reconciles sinners to God.
Ephesians 2:8–9
Salvation is by grace through faith, not human works.
III. John 6 — The Bread of Life Discourse
The Context of the Passage
John 6:26
The crowds sought Jesus because of physical bread.
John 6:27
Jesus points to the food that endures to eternal life.
Jesus as the Bread of Life
John 6:35
Jesus explains that coming and believing in Him brings life.
John 6:40
Believers receive eternal life through faith in Christ.
John 6:47
Belief is connected with eternal life.
Eating Christ’s Flesh and Drinking His Blood
John 6:51
Jesus gives His flesh for the life of the world.
John 6:54
Jesus speaks of eating His flesh and drinking His blood.
John 6:55–56
Jesus describes His flesh as true food and His blood as true drink.
Spiritual Meaning of Christ’s Words
John 6:63
Jesus teaches that His words are spirit and life.
Physical Images Representing Spiritual Realities
John 4:14
Jesus uses living water to describe spiritual life.
John 10:9
Jesus describes Himself as the door of salvation.
John 15:5
Jesus describes believers abiding in Him as branches connected to a vine.
Matthew 4:4
Man does not live by bread alone but by God’s Word.
Jeremiah 15:16
Jeremiah describes receiving God’s words as eating them.
IV. The Institution and Meaning of the Lord’s Supper
The Last Supper
Matthew 26:26
Jesus says, “This is my body.”
Matthew 26:27–28
Jesus identifies the cup with His covenant blood poured out for forgiveness.
Mark 14:22–24
Jesus gives the bread and cup as signs connected to His coming sacrifice.
Luke 22:19–20
Jesus commands His disciples to remember Him.
Communion as Remembrance
Exodus 13:3
Israel commanded to remember God’s salvation through the Exodus.
Communion as Proclamation
1 Corinthians 11:23–25
Paul recounts Jesus’ institution of the Lord’s Supper.
1 Corinthians 11:26
The Lord’s Supper proclaims Christ’s death until He returns.
Participation in Christ
1 Corinthians 10:16
The bread and cup are participation in Christ.
1 Corinthians 10:17
The one bread represents unity among believers.
1 Corinthians 12:12
Believers are united as one body in Christ.
John 15:4
Jesus calls believers to abide in Him.
V. The Finished Work of Christ
Old Covenant Sacrifices
Hebrews 10:1
Old Testament sacrifices were shadows of greater things to come.
Hebrews 10:4
The blood of bulls and goats could not remove sins.
John 1:29
Jesus is the Lamb of God who takes away the sin of the world.
Christ’s Once-for-All Sacrifice
Hebrews 7:27
Christ offered Himself once for all.
Hebrews 9:12
Christ secured eternal redemption through His own blood.
Hebrews 9:24–28
Christ appeared once to put away sin through His sacrifice.
Hebrews 10:10
Believers are sanctified through Christ’s offering once for all.
Hebrews 10:12
Christ offered a single sacrifice for sins and sat down.
Hebrews 10:14
Christ perfected His people through one offering.
The Completion of Christ’s Work
John 19:30
Jesus declares, “It is finished.”
VI. Examining Transubstantiation
Institution Texts Referenced in Discussion
Matthew 26:26–28
Jesus’ words concerning His body and blood.
Bread and Cup Language
1 Corinthians 11:26
Paul continues referring to eating the bread and drinking the cup.
VII. Responding to Common Objections
Objection: John 6 Requires a Literal Interpretation
John 6:35
Jesus explains receiving Him through coming and believing.
John 6:40
Eternal life connected with believing.
John 6:47
Whoever believes has eternal life.
John 6:55–56
Jesus’ statements about flesh and blood.
John 6:63
Christ’s words are spirit and life.
Objection: Early Church Tradition Establishes Doctrine
Acts 17:11
Teachings are examined according to Scripture.
Objection: Unworthy Communion Requires a Literal Body and Blood
1 Corinthians 11:20–21
The Corinthians dishonored the Lord’s Supper through selfishness and division.
1 Corinthians 11:27–29
Warnings concerning receiving Communion in an unworthy manner.
Objection: Communion Is Only a Symbol
Biblical Signs Pointing to Spiritual Realities
Genesis 9:13
The rainbow as a sign of God’s covenant.
Genesis 17:11
Circumcision as a sign of God’s covenant.
1 Corinthians 10:16
Participation in Christ through Communion.
Dedication
To the glory of God alone.
This work is humbly dedicated to the Lord Jesus Christ, whose perfect life, sacrificial death, and victorious resurrection are the foundation of the Christian faith.
May every page direct attention not to the author, but to the Savior; not to human wisdom, but to the truth of God’s Word; and not to theological argument for its own sake, but to the glory of Christ, whose once-for-all sacrifice is sufficient to save all who come to Him by faith.
Soli Deo Gloria.
About the Author
Savannah Jane Masche is an independent student of Scripture with a particular interest in biblical theology, Christian doctrine, and the careful interpretation of God’s Word. This paper reflects her personal study of the doctrine of the Eucharist from a Protestant perspective and is offered with the desire to encourage thoughtful examination of Scripture, respectful dialogue among believers, and confidence in the finished work of Jesus Christ.
Solus Christus
Permissions & Copyright
Copyright © 2026 Savannah Jane Masche. All rights reserved.
This work may be freely shared electronically or in print for personal, educational, ministry, and other non-commercial purposes, provided that it is distributed in its original form without alteration and that full credit is given to the author.
No portion of this work may be modified, republished, or incorporated into another work without the author’s written permission.
Unless otherwise indicated, all Scripture quotations are taken from the English Standard Version (ESV).
Contact
Website: thescripturalinquiry.com
Email: savannahmasche@gmail.com
Questions, comments, and respectful discussion regarding this paper are welcome.
Final Words
If this study accomplishes anything, my prayer is not that readers would simply agree with my conclusions, but that they would be driven back to the Word of God itself.
The Bereans were commended because they “received the word with all eagerness, examining the Scriptures daily to see if these things were so” (Acts 17:11). They did not accept a teaching merely because of the reputation of the teacher, but tested everything by the Scriptures. It is in that same spirit that this paper has been written.
I do not ask the reader to accept these conclusions because they are mine. I ask only that every argument be examined carefully in the light of God’s Word. If any conclusion in this paper is shown by Scripture to be incorrect, then Scripture—not personal opinion, tradition, or human authority—must have the final word.
If this study leads even one person to open the Bible more carefully, to examine the Scriptures more diligently, to love Jesus Christ more deeply, to trust more fully in His finished work, or to test long-held beliefs against the testimony of God’s Word, then every hour spent writing these pages will have been worthwhile.
My hope is that every reader leaves this study with a greater confidence not in human reasoning, denominational tradition, or theological systems, but in the Lord Jesus Christ Himself—the Bread of Life, the Lamb of God, the Great High Priest, and the once-for-all sacrifice for sinners.
May we never stop searching the Scriptures, never stop seeking the truth, and never lose sight of the One to whom all Scripture points.
“Sanctify them in the truth; your word is truth.”
— John 17:17 (ESV)
Soli Deo Gloria.
“To Him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”
— Revelation 5:13 (ESV)
Acts 17:11 
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