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Should a Christian celebrate the Passover?

Should a Christian celebrate the Passover?

The Jewish holiday of Passover commemorates the Exodus of the children of Israel from their slavery in Egypt. Moses commanded the people to choose a lamb, prepare it with bitter herbs and apply the blood to the doorposts and lintel of the doors of their houses. Those Egyptians who chose not to participate in this ceremony, lost their first born sons at midnight. Pharaoh then permitted the people of Israel to leave the country. Jewish homes still celebrate the Passover today with some changes to the original details of the meal as recorded in Exodus 11" TARGET="_blank">Exodus 11 and12.

The New Testament says that Christ is the fulfillment of the Passover event (1 Corinthians 5:7-8)" TARGET="_blank">1 Corinthians 5:7-8) and that Christians should recognize the spiritual significance of the feast of Unleavened Bread, which immediately precedes the Passover.

There are some Christians who not only see the spiritual lessons of Christ’s salvation prefigured in the Passover, they also wish to celebrate the Passover in all of its details. They say that the Passover is a cultural event. Continuing the supper allows Jewish believers to retain their cultural heritage and at the same time embrace Christ as their savior. A second reason for a Christian to celebrate the Passover is to use the event as an evangelism tool to explain the gospel to Jewish friends.

A Christian may choose not to celebrate the Passover based on the teaching of the Epistle of Hebrews. The whole point of the Book of Hebrews is that Christ is the fulfillment of the law. All Old Testament rituals were mere shadows of the coming Promised Messiah. We should leave all old practices now that they have become obsolete. Hebrews 13:10-13" TARGET="_blank">Hebrews 13:10-13

10 We have an altar, whereof they have no right to eat which serve the tabernacle.

11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

13Let us go forth therefore unto him without the camp, bearing his reproach.

14For here have we no continuing city, but we seek one to come.

The “Last Supper” of the Lord Jesus and his disciples was a commemoration of the Passover of Moses. It was the last time to be practiced before Christ introduced the New Covenant. (Matthew 26:28)." TARGET="_blank">Matthew 26:28). The epistles never command us to remember the Passover, but to break bread remembering the death of Christ (1 Corinthians 11:23-34)." TARGET="_blank">1 Corinthians 11:23-34).

If a believer chooses to celebrate the Passover, he should be fully aware that there is no sanction for it in the Bible. However, it would be wrong for another believer to condemn him for doing so. Colossians 2:16-17" TARGET="_blank">Colossians 2:16-17 and Romans 14:5" TARGET="_blank">Romans 14:5 say that believers are free to conduct celebrations of Sabbaths and other holidays.

Shad David Sluiter

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Is the "prophetic view" of Revelation two and three an interpretation or an application?

Is the "prophetic view" of Revelation two and three an interpretation or an application?

The conditions described in the seven letters John distributed were actual literal conditions existing in seven specific churches. This is primary in interpreting these letters. On that basis, the letters teach assembly truths either by statement or principles. Unless we have divine authority for doing differently, we look for only one interpretation of a passage. When a New Testament writer cites an Old Testament passage, he invariably treats that passage consistent with its accepted interpretation.

These letters to the seven churches, however, come with divine authority for a second interpretation. First, the command to write the book came from the First and the Last (1:17). That title comes from the Lord’s statements in Isaiah (41:4; 44:6; 48:12) in which He asserts He is the First, who determined His counsels before any creation existed. Only He can communicate His counsels (44:6, 7). He is the Last, who will have the "last word," completing the counsels He has communicated. When He commands John (Revelation 1:19)" TARGET="_blank">Revelation 1:19) to record what he has seen (chapter 1), what is (chapters 2 and 3), and what "shall be hereafter" (chapters 4-22), all three sections communicate His counsels which He will complete. "What is," therefore, communicates truth about the future.

Second, "these things" in the expression "the things that are about to come after these things" (1:19, YLT) refers back to its nearest antecedent, "the things that are." When John records "after these things" (4:1 YLT), he indicates that "the things that are" continue right up until the events of chapter 4 which correspond to the Rapture.

Third, the Lord refers to "the mystery of the seven stars" (1:20). A mystery is truth that can only be known by divine revelation (Ephesians 3:3, 5)." TARGET="_blank">Ephesians 3:3, 5). Grammatically, the mystery is related to what went before it (v. 20). What follows, namely the identification of the stars as angels and the lampstands as churches, is hardly the full unfolding of the mystery.

This leads to the conclusion that a second and equally valid interpretation of the seven letters is the "prophetic view."

D. Oliver
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Where did Old Testament believers go when they died?

PARADISE

Is there any truth in the idea that the Lord, when He arose, changed the place of the Old Testament saints from some Paradise below, to be with Himself in a Paradise above?

We may eliminate from this consideration, Enoch and Elijah, who are clearly exceptional. Exactly into what part of the heavenly sphere they were introduced is not revealed. Even did we know, it would tell us nothing about the dead. It is clear, however, that the Old Testament saints did not go at death to be “with Christ,” not for the reason alleged by some, that they were not forgiven, etc., for they clearly were (see Psalm 32:1-2)," TARGET="_blank">Psalm 32:1-2), and that on the ground of the work of Christ, yet to be accomplished.

The reason was that as yet there was no Christ, in the Theanthropic sense, for them to be with. He had not yet died and risen nor “brought life and immortality to light, through the gospel,” though ever in the bosom of the Father as the only-begotten Son of God. As for those who died in Old Testament times, such expressions are met with as, “He slept with his father,” “He fell on sleep,” “Descended to the grave,” the idea being that the dead went down into Sheol, the unseen world (Hades of New Testament). See Jacob’s words (Genesis 37:35)," TARGET="_blank">Genesis 37:35), where he could not have meant a literal grave, as he believed Joseph devoured, and so, not buried.

In Numbers 16:33" TARGET="_blank">Numbers 16:33 we read that Korah, Dathan and Abiram went down alive into the pit (Sheol). The case of Samuel (1 Samuel 28" TARGET="_blank">1 Samuel 28:) may occur to some. The Scriptures do not say that the witch brought up Samuel. On the contrary, when she saw the strange apparition, she cried out, presumably in fear. I have no doubt that God in his sovereignty did bring Samuel’s spirit up from Paradise (not his body, for that was buried at Ramah, fifty miles away), for the express object of conveying to Saul the news of his approaching end, On the morrow, Saul and his sons would be with Samuel in the unseen world.

Sheol never** represents the literal grave, but some other word is always used of it, like “Qeber” or “akath.” Psalm i6. to makes it plain that the Lord in spirit went to Sheol, and His body to the grave. That saint and sinner went to one general place, before the resurrection, is clear from Luke 16," TARGET="_blank">Luke 16, where our Lord lifts the veil of the unseen world in the intermediate state. The word there is “Hades.” True the saved were far-off from the lost, there being “a great gulf” fixed between the Paradise of the blessed and the place of torment, but still they were within seeing and speaking distance. Why should this be incredible, even if we had not our Lord’s words for it?

The Tower of London was for a long period in two sections—a royal palace and a state prison. It meant everything, which part a man went to, It was into Paradise that the Lord descended in Spirit, and where He welcomed the repentant thief. Can we suppose that only three days after, He left this trophy of grace behind? Did no benefits accrue to the saints confined there? The resurrection of Christ had mighty effects on the universe—He filled it: on the Church—He bestowed on her His spiritual gifts: on the Old Testament saints—”He led captivity captive,” that is, I believe, He set them free from their cabined and confined condition, and took them to be with Himself, henceforth in the Paradise above. This may throw light on the words in Hebrews 2:14," TARGET="_blank">Hebrews 2:14, “to deliver them who through fear of death,” etc. The word here translated, “deliver,” depotes usually a change of place, a release, a removal. The change did not mean, of course, that they were raised, but translated to be “with Christ” in a new sphere. Thither Paul was caught up, temporarily (2 Corinthians 12:4)," TARGET="_blank">2 Corinthians 12:4), and permanently at His decease ”Absent from the body . . . present with the Lord,” awaiting the perfect condition of glory at the resurrection
day. W.H.

** Psalm 141." TARGET="_blank">Psalm 141. 7 (though the Authorised Version gives “grave” for “sheol”) is no exception. Bones are not scattered at the grave’s mouth, but buried in it. The idea is rather of bones left unburied, on the brink of Hades—the unseen world, where the owners of the bones had entered. Dr. Tregelles trarilate, sheol here as elaewhere—Hades

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Should we call God our "Father"?

Can we learn from the pattern prayer the Lord taught the disciples about the use of the divine name "Father"?

Teaching His disciples to address the Father, "Our Father Which art in heaven" (Luke 11:2)," TARGET="_blank">Luke 11:2), introduced a profound difference in speaking to God. This elevates prayer to the kind of communication that takes place within the Godhead. When the Lord prayed in John 17," TARGET="_blank">John 17, He addressed His Father six times in 26 verses. By doing so, He deliberately expressed intimacy ("Father," vv 1, 21, 24), urgency ("O Father," v 5; "O righteous Father," v 25), and cogency ("holy Father," v 11; "O righteous Father," v 25). He is requesting His Father to act consistent with His holy and righteous character. As a result, those whom the Father had given to Him would be preserved from the world (v 11) and enabled to be "imitators of God" (v 25) because divine love would be "in them" (v 26). Accompanying that, the Son Himself would be in them as their source of grace (1:16) flowing from His fulness (see Col 2:9, 10)." TARGET="_blank">Col 2:9, 10). Since Christ is all and in all (Col 3:11" TARGET="_blank">Col 3:11b) to believers in this age, therefore, grace characterizes them personally and in the assembly (vv 12-17).

This relationship with the Father is New Testament truth. That is a unique feature of the Lord’s "model prayer" (Luke 11:2-4)." TARGET="_blank">Luke 11:2-4). This is consistent with the subject of prayer in the New Testament. Prayer, with perhaps only one exception (1 Timothy 1:12)," TARGET="_blank">1 Timothy 1:12), is addressed to the Godhead, particularly the Father (Ephesians 5:20)." TARGET="_blank">Ephesians 5:20). Any other prayers directed to the Lord Jesus are connected with visions of Him. Primarily, then, we speak to the Father in prayer, but that certainly is not a limitation.

The fulness of what this title means to us is beyond our finite grasp. The Lord teaches us that we can expect only good from our Father (Matthew 7:11)." TARGET="_blank">Matthew 7:11). He assures us that the Father loves us (John 16:27)." TARGET="_blank">John 16:27). We learn from Ephesians 1" TARGET="_blank">Ephesians 1 of the riches and glory of all that our Father has provided for us in Christ, purchased at the infinite cost of precious blood (Ephesians 1:3-7, 11-14)." TARGET="_blank">Ephesians 1:3-7, 11-14). With such a liberal and mighty Father, we should have great confidence in His ability and wisdom in answering our prayers. John’s gospel highlights the relationship between the Father and the Son. There, we learn the constancy and intimacy of the Father’s care for His Son. This is the model for our relationship with our Father. An appreciation of this relationship will become evident in our prayers.

D. Oliver
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Should seating for observers at assembly meetings and for those in the fellowship be separate?

Should seating for observers at assembly meetings and for those in the fellowship be separate?

We will find no scripture specifically commanding this, yet any thoughtful reader of 1 Corinthians 14:15-25" TARGET="_blank">1 Corinthians 14:15-25 will recognize this separation in seating can be helpful to the observer who needs to learn God's order in the assembly. A physical separation in seating demonstrates the distinctions the Spirit of God makes between "the whole church" met together and others present who are "unlearned (untaught) or unbelievers."

Initially, it is easier to observe" from without than from within a company. The Christian who first learns truth regarding the assembly while looking on will continue to learn more when he becomes part of the fellowship. Even an observer who is unsaved may be instructed by the Spirit as he observes the distinction between the saved ones in the circle and his own place before God. "For as often as ye eat this bread, and drink this cup, ye do shew ("announce" or "proclaim") the Lord's death till He come" (I Corinthians 11:26)." TARGET="_blank">I Corinthians 11:26). While we declare His death to the Father, the Supper can also proclaim gospel truth to the lost!

Most important, Paul states, "Let all things be done decently and in order" (I Corinthians 14:40)." TARGET="_blank">I Corinthians 14:40). A separate seat preserves order in the gathering. One seated outside the "circle" will be less apt to participate publicly or to partake inadvertently of the emblems at the breaking of bread. For this reason, a separate seat is most appropriate at the Breaking of Bread.

J. Slabaugh

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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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Is it just believers in the free world who seem to be spared from the persecution?

Is it just believers in the free world who seem to be spared from the persecution?

Apart from the availability of international news, believers in the "free world" would likely assume that persecution for Christ is an ancient concept. Mass murders, economic oppression, social isolation, and immoral harassment consistently face many believers. The persecution is systematic, violent, and persistent. Our Christian brothers and sisters in some countries know by experience that "we must through much tribulation enter into the kingdom of God" (Acts 14:22)." TARGET="_blank">Acts 14:22). Some who come from foreign shores to the "free world" hear and receive the gospel message. As a result, they face strong opposition from their family. Sometimes, returning to their native country involves the threat of death. "Remember... them which suffer adversity, as being yourselves also in the body" (Heb 13:3)." TARGET="_blank">Heb 13:3).

The Scriptures also remind us, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:12)." TARGET="_blank">2Ti 3:12). In subtle ways, believers living in the "free world" face coercion to conform to ungodly thinking and practices. Their beliefs draw scorn, belittlement, dismissal, and isolation in the classroom and workplace. When they make every attempt to be considerate, reasonable, consistent, and faithful, their testimony, although blessed by God, may often meet the stone wall of condescending sneers. Our God still places highest value on faithfulness (1Co 4:2)." TARGET="_blank">1Co 4:2).

D. Oliver
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Does a christian ever become "dead" to sin?

What does Romans 6:11," TARGET="_blank">Romans 6:11, "dead indeed unto sin," mean.

To understand the meaning of this challenging phrase, carefully consider the immediate context. These verses indicate that what we are in Christ positionally, we must now live practically. "For in that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Romans 6:10)." TARGET="_blank">Romans 6:10). Thus, we are judged as having died to sin, but as having now been made alive unto God in Christ Jesus.

This is sobering truth for the believer to contemplate, as the wider context of Romans 6" TARGET="_blank">Romans 6 reveals. The believer who understands that God has made abundant provision in Christ for his daily living is enabled to live his life to the glory of Christ, and to the blessing and enrichment of his own soul. In this section of Scripture, the believer is viewed as being permanently set apart (sanctified) in Christ Jesus. This is displayed in his baptism, when he is identified with Christ in death and resurrection, having already been justified through grace. Since the believer is in this condition positionally, he must ever reckon (consider, calculate) practically that he is dead to sin, but alive to God. Obviously, there is no response to sin in a dead person! Therefore, a believer should have nothing to do with any form of sin in this sordid world; rather, he must live a life of holiness to God.

S. Wells

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