This was first suggested by David Daube (He That Cometh), although D. B. Carmichael, (“David Daube on the Eucharist and the Passover Seder” 45–67) finds additional support for this understanding of the bread in Melito of Sardis, a second century writer who creates a “Christian Haggadah.” Melito uses the term ἀφικόμενος twice with reference to Jesus as the coming Messiah.
If the breaking of the bread does reflect the afikoman tradition, then it explains how Jesus could say that bread somehow represented him and his body. The bread already represented something, the Messiah. Jesus is making a claim that he is in fact the Messiah when he breaks the bread. This is how the disciples understood breaking of bread in Luke 24 as well. If the breaking of bread was a messianic self–revelation then it would be strong evidence in favor of the Last Supper as a messianic banquet.
Unfortunately there is no solid evidence that this traditional use of the bread was current in the first century, so Evans suggestion may not be helpful in showing that the bread is an allusion to messianic themes.