In the words of institution for the Lord’s Supper, Paul states:
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
One of the chief ends of the sacrament of the Lord’s Supper is that when we participate in it, we make a profession of faith. In the right celebration of the Supper, there is a very definite profession of faith. It is in the actual eating of the bread and drinking of the cup that the profession of faith is made. It is not enough simply to remember the saving work of Christ. It must be shown forth as well. In actually participating in the service by eating the bread and drinking the wine, one makes clear that the sacrifice of Christ is the source of both our faith and our life. By participating in the sacrament, we witness to our faith in the redemptive power of Christ’s atoning sacrifice, His death, and His victory over the grave. We confess that this is the source of our life, and every time we receive this broken bread and this poured-out wine we make clear to ourselves, to each other, and to the world that Christ is our Savior.
In addressing this text, Matthew Henry states
The Lord’s Supper is a solemnity by which we constantly avow the Christian name, and declare ourselves not ashamed of the banner of the cross under which we were listed, but resolve to continue as Christ’s faithful servants and soldiers to our live’s end, according to our baptismal vow. Hughes Oliphant Old, Holy Communion in the Piety of the Reformed Church, p. 454
This showing forth of the Lord’s death is nothing less than the confession of faith which is made unto salvation. It is the profession of faith that makes us a Christian. When we partake of the Lord’s Supper, according to Henry, “We profess our value and esteem for Christ crucified.” We have every reason to put a high value on the cross, for it has borne to us the richest and ripest fruits. The suffering of the cross has been crowned with the resurrection. The victory of the Christ has won the most sublime triumphs and therefore, we confess it has become our crown of glory.
This dimension of the Supper can also be highlighted through an understanding of Romans 10:10,
With the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.
In this text, we have the two immediate ends of the Supper. The one has to do with our faith and the other our profession. The first is the commemoration of the death of Christ in which we remember the death of Christ. This commemoration, this believing in our hearts, is to the end of our spiritual nourishment, while the confession with our lips is for the edification of others, both other Christians and those as yet outside the household of faith. What we find clearly in Romans 10:10 is that for us as Christians there should be both the inward believing of the heart and the outward confession of the mouth, that is, the public witness.
When we participate in the Lord’s Supper, we confess Christ not only to be our glory, but our Lord, the Lord to whom we owe both homage and service. It is to Christ that we have called out in our time of need. He has heard our cry and come to our aid and therefore we owe Him our homage. Because He has been faithful in the past, we cry out to Him in our constantly recurring need. That we cry out to Him in need is a confession of our confidence and reliance on Him as Lord and God. We conclude with Matthew Henry:
When we received the Lord’s Supper, we confess that Jesus Christ is Lord, and own ourselves to be His subjects, and put ourselves under His government. Hughes Oliphant Old, Holy Communion in the Piety of the Reformed Church, p. 455