Must there be only one bread and one cup used at the Lord

Must there be only one bread and one cup used at the Lord’s Supper?

Two factors frame the response to this question. The first is the text and the second is the stated symbolism.

"The cup of blessing which we bless . . ." (Co 10:16)" TARGET="_blank">Co 10:16)" TARGET="_blank">1 Co 10:16)" TARGET="_blank">Co 10:16) indicates a singular vessel. It is a drinking vessel, literally derived from the root word "drink." The Theological Dictionary of the New Testament Words says regarding this drinking vessel, "In a Palestinian home it is the pitcher (usually an earthen bowl) that stands filled on the table." Obviously, in this passage, Paul is using a figure of speech. We do not drink the cup; we drink its contents. What we drink comes from a common source, a vessel for drinking.

In the same verse, Paul speaks of "the bread which we break." Again, it is a singular entity. The object is a loaf of whatever shape or substance used as bread. In addition, taking from the loaf is a personal act, each one "breaking bread."

The stated symbolism when we partake of these two emblems expresses a communion, a common fellowship, a sharing with others, or a joint participation (v 17).

To answer the question, then, apart from having one loaf and one vessel for drinking, we cannot express the intended symbolism. If that one loaf is distributed so that more than one person is taking from the loaf at one time, this does not compromise the symbolism. When all have taken from the loaf and the remainder returns to its original place (usually a table), there is value in reuniting the remaining parts to form - as best as possible - a loaf. The loaf has no typical significance. An opening (like a wound) in the side of the loaf, the wheat from which it is made, the process of preparing it, the color of its flour, or our taking the bread are not to be analyzed for added significance. The loaf reminds us of the Lord’s body given for us; taking our part from the loaf expresses our fellowship with those in the assembly who have "broken bread." One loaf seen both before and after we break bread expresses this effectively.

If all drink their portion of the "fruit of the vine" from a common vessel, this expresses our fellowship with the Lord. This is not primarily to express our individual fellowship with the Lord but to express that all unitedly share with God in "the fellowship" that honors His Son. Therefore, although the symbol of the blood of Christ may be distributed in more than one vessel, if it visibly comes from a common vessel, this does maintain the scriptural symbolism.

D. Oliver
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If overseers entrust deacon work to a person who is not "blameless," what can other believers do?

If a believer knows of something that disqualifies an individual from doing a work entrusted to him, tell the elders courteously. They may not be aware of what others have observed.

Elders are fallible humans, as is the individual who thinks they are mistaken. If that individual knows facts of which the elders are not aware, he should graciously inform them. He must also recognize that self-seeking may cloud his perception.

Otherwise, the examples of Saul and David help us. Samuel anointed Saul, an unprofitable leader. Saul reflected the condition of a people who wanted to imitate other nations and valued stature and strength above spirituality. Saul’s leadership was detrimental to Israel and to David personally. Psalm 12" TARGET="_blank">Psalm 12 expresses David’s sorrow due to such unrighteous rule. The response therefore of godly believers to perceived mistakes in recognizing elders is two-fold: self-searching (recognizing that everyone in an assembly shares some responsibility for its faulty spiritual condition)and supplication (God is their only recourse).

Every person who assumes leadership will answer to God for that responsibility. David did not rebel against Saul nor did he count it proper to harm or embarrass Saul. God will deal with the wrong man in leadership. Meanwhile, David trusted the Lord his God (1 Samuel 30: 6)" TARGET="_blank">1 Samuel 30: 6) when the path of God’s purpose for him seemed hopelessly delayed (27:1). David was not the king until God united His people to make him king (2 Samuel 2:4)." TARGET="_blank">2 Samuel 2:4). Until that time, God was at work in David.

The biblical response in these circumstances is waiting on God and submitting to Him and to the individuals God holds accountable for leadership (Hebrews 13:17)." TARGET="_blank">Hebrews 13:17).

Having fulfilled his responsibility regarding the overseers’ decision, the dissenting believer should further fulfill his responsibility to submit to his guides (Hebrews 13:8)." TARGET="_blank">Hebrews 13:8).

D. Olive

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What is the New Testament

What is the New Testament’s pattern for commending a person for the work of the Lord?

Paul and Barnabas returned to Antioch, from which they had been commended to the grace of God for their work (Acts 14:26)." TARGET="_blank">Acts 14:26). The details of that commendation give us a New Testament precedent to follow. The leaders of the Antioch assembly fasted (13:2) due to a spiritual burden. The outcome indicates they were burdened about the spread of the gospel "unto the uttermost part of the earth" (1:8). The Spirit identified the men He had called for that work (13:2). The leaders continued their waiting on God through prayer and fasting. The assembly then expressed its identification with Barnabas and Saul when the leaders laid their hands on these two. The assembly had not acted on its own but was the vehicle through which the Spirit worked, for the two were "sent forth by the Holy Spirit" (v 4). Their later report (14:26) in Antioch implies they were accountable to the assembly.

In summary, an assembly’s commendation expresses its concern for the work of God. The Spirit of God uses the assembly to send out those whom He has called and now intends to use in the field. Assembly leaders guide the assembly’s concern for the work of God and for specific areas of labor. This should characterize every assembly, whether or not suitable young men are part of that assembly.

D. Oliver

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Is the Pope the Antichrist?

Is the Pope the Antichrist?

The antichrist is a prophetic figure that the Bible predicts will become the last satanic-inspired dictator of the God-opposed worldwide government of the last days of the Great Tribulation. Some scriptural references to this coming world leader are found in 2 Thessalonians 2:1-12;" TARGET="_blank">2 Thessalonians 2:1-12; Revelation 6:1-2;" TARGET="_blank">Revelation 6:1-2; Revelation 13:1-18;" TARGET="_blank">Revelation 13:1-18; Daniel 7:20-27;" TARGET="_blank">Daniel 7:20-27; Daniel 8:1-27." TARGET="_blank">Daniel 8:1-27.

Many Bible scholars have tried to determine who this person may be. Since the times of the protestant revolution, the Pope has been a favorite target because of his name as the “Vicar” of Christ on earth.

The Catholic Church relies on the Pope to be the representative of Christ on earth. This “Vicar of Christ” or “Vicarious Christ” means that he takes the place of Christ. Protestants love to apply this Vicar title to the term “Anti-Christ” since “anti” is the term to mean “takes the place of”. In the sense of the meaning of the word, the Pope takes the place of Christ or becomes the “Antichrist”. This virulent language appeared in Protestant literature since the Protestant Reformation and appeared for centuries in the notes of the popular Geneva Bible published by Protestants in Geneva, Switzerland.

Being the Vicar of Christ, the Pope claims to speak “ex cathedra” or “from the chair” in regards to matters of belief or doctrine. Speaking this way, he claims to be infallible, without error.

Protestants find this teaching to be in grave error. No man is infallible. The apostles words were inspired, but since their passing, Scripture is complete. The extent that the Pope agrees with the Scriptures is the only extent that he speaks the truth. Catholics therefore believe, for example, that Mary ascended to heaven at the end of her life because November 1, 1950, the Pope declared this to be so.

Shad David Sluiter

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Is God's name Jehovah?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL in your answer. You may optionally include an email address. Answers will be reviewed.

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Is Hell in the heart of the earth?

Does there seem sufficient scriptural warrant for the teaching that “Hades is in the heart of the earth”? (Matthew 12:40" TARGET="_blank">Matthew 12:40 being cited). In the Old Testament the passage of souls to it is frequently spoken of as a descent.

The word Hades (from two words, “a,” not and, “idein,” to see) means the Unseen world. It never represents “the grave” in the sense of a tomb, but “grave-land,” the place of departed spirits. This was the Greek classical use and there is no proof but that exactly the same sense was carried on into New Testament Greek. Certainly a burial place is not unseen. It is the equivalent of the Hebrew, Sheol. There are rare places, e.g., Psalm 49:14-15" TARGET="_blank">Psalm 49:14-15 where this may seem to be equal to a mere tomb, but with the large majority of cases before us, we may say that even in such, the tomb is viewed as the gate for the particular soul into the underworld. David’s words in Psalm 16" TARGET="_blank">Psalm 16 bear out the ordinary meaning:
“Thou wilt not leave my soul in Sheol, neither wilt thou suffer thy Holy One to see corruption.” Sheol then was the place where the Spiritual part went; the grave, where alone corruption is seen, where the body was interred. The Annihilationists try to confuse the two; and deny any existence between death and resurrection; but this is Plainly contrary to many Scriptures. “The wicked shall be turned into Sheol” (Psalm 9:17)," TARGET="_blank">Psalm 9:17), surely means more than mere burial. “Shall burn unto the lowest sheol” (Deuteronomy 32:22)" TARGET="_blank">Deuteronomy 32:22)—graves don’t burn. “Speak to him out of the midst of Sheol” (Ezekiel 32:22)" TARGET="_blank">Ezekiel 32:22)— so it is not then a place of silence as a grave certainly is. Jacob in Genesis 35," TARGET="_blank">Genesis 35, knew his son Joseph was devoured by some beast and so had not been buried at all, and yet speaks of going down (yaradh) to his son to sheol. This word, yaradh (always to go down or descend), certainly favours the thought that we are intended to conceive of Hades as in the heart of the earth. It is the word used of Korah, Dathan and Abiram “going down alive into the pit (sheol),” (Numbers 16:33)." TARGET="_blank">Numbers 16:33).

The Spirit of Samuel was also seen to ascend, when the witch of Endor, for the first time in her miserable career, was permitted, to her own horror, actually to call up one of the departed, instead of the lying familiar spirit, who usually impersonated them—”An old man cometh up” (1 Samuel 28:14)." TARGET="_blank">1 Samuel 28:14). Also in Psalm 55:15," TARGET="_blank">Psalm 55:15, we read, “Let them go down quick into Sheol.” But the passage which may well settle the matter for us is Ephessians 4:9 “Now that Christ ascended, what is it but that he also descended first into the lower parts of the earth?” There does not seem to be any real difficulty to those who believe in God’s Word. Naturally those who deny there is such a place as Hades, are unwilling to allow anyone to assign It a location. What they want is that someone should prove it does not exist at all.

W.H.

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What happened to those who rose from the dead after Jesus died?

Was there a delay between when those individuals were raised and when they "appeared unto many"?

Different translations handle Matthew 27:52" TARGET="_blank">Matthew 27:52 and 53 differently. Some indicate that the graves were opened and the saints arose, then three days later came out of their graves and appeared in Jerusalem. The Greek also allows another possibility: at the death of the Lord Jesus the tombs were opened. At His resurrection, the saints arose, came out of the graves, and appeared in Jerusalem. The King James indicates the latter and there is reason to favor that. These who were raised from death (not resurrected) seem to have greater significance when their return to life is linked with his day of resurrection. In addition, when the Lord brought Jairus’ daughter back to life, He commanded to feed her. How did these sustain life for three days in their tombs?

The likelihood is that the Lord’s power over death was evident in His death, for the tombs were opened. Then on the day of Christ’s resurrection, these who had died arose, came forth, and appeared to many.

D. Oliver

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Can a Christian be gay or homosexual?

Be the first to give an answer to this question. Write an answer in the comment section below. Please provide your name and if you have a website or blog, be sure to include the URL and email address in your answer.

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What did "church" mean to the disciples?

What did the disciples understand by the word "church" (Matthew18:17)" TARGET="_blank">Matthew18:17)?

What the disciples understood from the Lord teaching wasn't always what they could and should have understood. This changed when the Comforter came (John 14:26)." TARGET="_blank">John 14:26).

The Lord taught (Matthew 16:13-19)" TARGET="_blank">Matthew 16:13-19) that their future identity was not Jewish. Their understanding of a church apparently developed from what they knew of synagogue life (see James 2:2," TARGET="_blank">James 2:2, "assembly" is "synagogue"). They therefore understood an assembly to be a place of prayer and scriptural instruction. Judaism's total rejection of Christ marked His followers as Christians (Acts 11:26)" TARGET="_blank">Acts 11:26) and meant the church of God was distinct from both Jew and Gentile testimonies (1 Corinthians 10:32;" TARGET="_blank">1 Corinthians 10:32; Hebrews 13:13)." TARGET="_blank">Hebrews 13:13).

In Matthew 18," TARGET="_blank">Matthew 18, the Lord invests a church with distinct authority. God's purpose of a universal and eternal reign to be effected through His redemption of Israel (Exodus 15:18)" TARGET="_blank">Exodus 15:18) awaits fulfillment. Rejecting the Son brought the destruction of "The City of the Great King" (Matthew 5:32; 22:2-7)." TARGET="_blank">Matthew 5:32; 22:2-7). Until God moves to fulfill His purpose for Israel and the world, each church in the locality where it exists has authority to administer for God among His people, carrying out God's will on earth through His Word (18:15-20).

After the Passover supper (John 13:2)" TARGET="_blank">John 13:2) and after Judas left the room (1 Corinthians 11:24)," TARGET="_blank">1 Corinthians 11:24), the Lord instituted a new activity for a church. Distinct from the Passover, this supper would perpetuate the memory of the Lord and of His death. Later Paul taught that this necessitated mutual care (1 Corinthians 10:17; 12:25)." TARGET="_blank">1 Corinthians 10:17; 12:25).

At a minimum, the disciples understood the Lord's teaching in Matthew 18" TARGET="_blank">Matthew 18 to mean that a church is a place for prayer, proclaiming the truth of God, and carrying out God's Word. Through the Spirit's further enlightenment, they understood its fuller uniqueness, significance, and preciousness.

D. Oliver
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Do the churches of Revelation show a historical timeline?

In what ways does this view fit with history?

The mystery view is not a prophecy of secular events. The Lord is unfolding the attack of evil on His golden lampstands. Rather than fixing the dates by secular events, it is likely best to see general periods during which these influences predominated. The effect of these attacks began earlier and lasted longer in some areas. Clearly some of the conditions coexist until the Lord’s return, since the letters to the last four churches particularly point to His coming. "Church history" adds tremendous color to what the Lord discloses, but pressing the details too specifically has led to contradictory and sensational "interpretations."

D. Oliver
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