What is the meaning of the cup and bread in remembering the Lord?

What is the meaning of the cup and bread in remembering the Lord?

In First Corinthians chapter ten, the significance of the emblems forms the basis of Paul’s teaching about separation from evil outside the assembly. Believers in an assembly must maintain separation from all that rivals the claims of God. In chapter 11, the emblems particularly relate to Paul’s teaching of behavior within the assembly. Believers’ behavior must be consistent with the holy privilege of remembering the Lord. The meaning of the emblems in chapter 11 is clearly related to the blood of Christ, symbolized in the cup, and the physical body of Christ, symbolized in the bread. This conforms to the Lord’s teaching at the institution of the Supper in the Matthew, Mark, and Luke’s Gospels.

Chapter 10 teaches the significance of partaking of these emblems. By drinking from the cup, believers express their relationship to God. By breaking bread, they express their relationship with one another.

(For a fuller explanation, see Q & A Forum, November, 2000).

D. Oliver
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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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What is the the teaching of the Keswick Convention?

KESWICK TEACHING
What is meant by the following exhortation :—“There is the surrender that claims the filling of the Spirit”? Is this “Keswick” teaching?

Though never having been present at what is called the Keswick Convention, one naturally has a certain acquaintance with the so-called “Keswick” teaching. The motto, “All one in Christ Jesus,” is a commendable recognition of that blessed unity created by the baptism in the Holy Spirit, which exists between all true believers in this dispensation (1 Corinthians 12:13)" TARGET="_blank">1 Corinthians 12:13) in spite of the sad divisions which rend them externally. It is good to recognise this at least during one week of the year, and better still during the remaining fifty-one. In fact, we are responsible to do so on the basis of the seven-fold unity of Ephesians 4:4-6," TARGET="_blank">Ephesians 4:4-6, and to put away everything which man has set up in addition to, or in diminution from, these seven basal facts, which may mar that unity of the Spirit, which we are enjoined to keep in the bond of peace. We are never told to keep the Unity of the Body, but to recognise it, and carry it out practically, not by forbidding the introduction of any subject, or Bible truth on which people differ, but by separation from everything which will not bear the test of God’s Word.
No doubt God has blessed the meetings at Keswick, and that, not because of any particular panacea of sanctification, peculiar to the place, but because the Word of God is generally preached on evangelical lines, and Christ presented as the object of faith and as God’s sufficient resource for every need. It is impossible for this to be done without blessing resulting. When we come to details. I fear it must be said that “Keswick” teaching concerning the reception of the Spirit by an act of faith subsequent to conversion and based on “absolute surrender” is seriously at fault. The case of the twelve disciples at Ephesus in Acts 19" TARGET="_blank">Acts 19 is adduced as a typical example of this. On the contrary, it is quite unique. I never heard of such a case happening in any country in the world since. The question which seems to lend itself to the erroneous notion here combated, “Have ye received the Holy Ghost since ye believed?” is a mistranslation, as the R.V. (based on the literal Greek) shows, for, “Did ye receive the Holy Ghost when ye believed?” The normal order is given in Ephesians 1:13" TARGET="_blank">Ephesians 1:13: “m whom having believed, ye were sealed with that Holy Spirit of promise.”
The case of these twelve disciples may be taken up later. It may suffice here to remark that the filling of the Spirit is not an attainment reached once for all, and which may puff up the recipient, or put him on a pedestal above his fellow Christians, as some spurious fillings of the Spirit seem apt to do, but a humbling and self-emptying experience, true to faith and which makes Christ more real to the soul. Such an experience is repeated and progressive. Directly that teaching on the Spirit puts Him forward as the object of faith, and eclipses the Lord Jesus Christ ever so little, the teaching is so far off the lines. Certainly “full surrender” is good and reasonable, but how much it implies is perhaps realised by few who claim to have made it. It is generally associated in men’s minds with going out as a missionary to the ends of the earth; it is needed as much and perhaps more, for the humdrum tasks of everyday life in the home, or for separation from “religious” practices and associations, which have no divine authority.
There is always danger of connecting blessing with some spiritual “Mecca,” some sacred geographical spot on earth, instead of with the Person of Christ of whom the poet sings:
“Where’er they seek Thee, Thou art found,
And every place is hallowed ground.”

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Please give a clear understanding as to the terms Kingdom of God and Kingdom of Heaven?

These two expressions refer in the Gospels to the same thing, from a slightly different standpoint, as is seen by comparing Matthew 13:31-33" TARGET="_blank">Matthew 13:31-33 and Luke 13:18-21," TARGET="_blank">Luke 13:18-21, where the same pair of parables describe in the former, “the Kingdom of Heaven,” and in the latter, “the Kingdom of God.” When we read, “Kingdom of Heaven,” the place from which the kingly rule is exercised is in view, when “Kingdom of God,” the Divine Person who exercises that rule. Both expressions in the Gospels represent generally the condition of things produced in the world by the preaching of the Gospel in the absence of the King. This is always true, I believe, of the expression Kingdom of Heaven, which only occurs in Matthew. In the Kingdom of Heaven there is a mixture of good and bad—tares are sown by the evil one; worthless fish are caught with good; but when the King comes, He will cast out of His kingdom “all that offends and all that work iniquity.”

The kingdom aspect of truth represents the responsibility side of things and includes profession, which must be tested. To enter the real thing the new birth is needed. The Kingdom of God in this aspect is “not meat and drink, but righteousness and peace and joy in the Holy Ghost.” The kingdom includes the Church, but is greater than it, in that it began before it. Abraham, Isaac, and Jacob will sit down in the Kingdom of God, but they will not be in the Church. The kingdom will continue when the Church is taken, but will only be visibly established when the King returns.

W.H.

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Do sisters have a responsibility in reception into the fellowship?

Do sisters have a responsibility in reception into the fellowship?

The assembly, brothers and sisters alike, receive to the assembly. If a sister is aware of any reason why an individual cannot be received to the assembly, she fails in her responsibility by not mentioning that to the elders. Sisters and brothers alike should have a spiritual concern for the welfare of the assembly and for those who are added to the fellowship. Elders guide the flock in assembly reception, but input to the elders from sisters is just as appropriate and valued as input from brothers in the assembly.

D. Oliver
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What does the "fear of death" mean in Hebrews 2?

What is the significance of "fear of death" in this passage?

At least three explanations are possible for the statement in verse 16, "takes hold of the seed of Abraham" (JND). One is that it is just a way of stating for Hebrew readers that He became a man (wouldn’t everyone want to be a child of Abraham?). That would seem to merely repeat the truth of the earlier verses (vv 6-8) and also slight the accuracy of the Spirit’s inspiration. Second, some take it to refer to Abraham’s spiritual seed, all believers. That seems to be out of context with Abraham’s importance in the rest of Hebrews (6:13-18; 11:8-10) and it is truth from Galatians, rather than Hebrews.

The third possibility, taking it to mean that in becoming a man, Christ undertook to meet the need of the literal seed of Abraham, seems more consistent with the thrust of Hebrews. Abraham’s posterity possessed covenant promises from God. It was an everlasting covenant that promised them both the Land for an everlasting possession (Gen 17:4-8)" TARGET="_blank">Gen 17:4-8) and an Heir ("Thy Seed," singular) to possess it (13:15). But how could an heir claim an everlasting possession in a realm under the bondage of corruption (Rom 8:21)" TARGET="_blank">Rom 8:21) and death? The devil, who stands opposed to every purpose God has for His Son, accomplished a masterful stroke in Eden. All things might have been committed to the Son (John 3:35)," TARGET="_blank">John 3:35), but how could that work out in a creation where Satan held authority (Luke 4:6)" TARGET="_blank">Luke 4:6) and exerted the power of death? All the seed of Abraham lived with the "fear of death" in a realm of bondage under a ruler more fearsome than a Pharoah. None of them could claim the Land for an everlasting possession.

The expression "takes hold of" occurs one other time in Hebrews. "I took them by the hand to lead them out of the land of Egypt" (8:9, quoting Jer 31:32)." TARGET="_blank">Jer 31:32). That redemption from Egypt prefigures another greater redemption when the Lord will bring them into their land for an everlasting inheritance. How?

There was One Who "took part" of flesh and blood with the children of Abraham’s line (Mat 1:1)," TARGET="_blank">Mat 1:1), Who would - by dying and breaking the power of death - nullify him that had the power of death. Now living and exalted, He waits for the day when His people willingly turn to Him and He will bring them into their promised rest.

D. Oliver
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How can a Christian be "perfect" before God?

Is the righteousness of Christ imputed to the believer?

Romans 5:19," TARGET="_blank">Romans 5:19, "As by one man's disobedience many were made sinners, so by the obedience of One shall many be made righteous," compares and contrasts Adam and Christ. God declared all under Adam's headship sinners because of Adam's one disobedient act. That determined our natural standing. Adam's one sin was not imputed to us, but the result of that one sin was. One act of Christ's obedience (the cross) constitutes all under His headship righteous. His obedience "to the extent of death" is not imputed to us. Our righteous standing results from His death, not His life.

God imputed to us neither the righteous acts of Christ nor His own righteousness, a divine attribute. We have been made "righteousness of God in Him" (literally, "the" is missing, indicating the character of our standing) (2 Corinthians 5:21)." TARGET="_blank">2 Corinthians 5:21). Because of the cross, God is righteous to declare the believer righteous and to impute to him a righteous standing, perfectly in accord with His righteous requirements (see Romans 3:21-26; 5:1, 9)." TARGET="_blank">Romans 3:21-26; 5:1, 9).

D. Oliver

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In Hebrews 2:3, to whom does "we" refer?

In Hebrews 2:3," TARGET="_blank">Hebrews 2:3, to whom does "we" refer?

The book was written to Hebrews. The evidence of this is its title, its theme, drawing so much from Old Testament ceremonies, and its thread of Old Testament promises through the book. In addition, the message to "us" (1:1) is contrasted to the message to "the fathers," ("our forefathers," Weymouth). The epistle addresses not only believers, but also unbelievers. This is clear in 3:12-14, "let there be in any of you an evil heart of unbelief," "lest any of you be hardened through the deceitfulness of sin," "if we hold the beginning of our confidence." These expressions point to the four kinds of hearers in the Lords Parable of the Sower, the good ground being those who hear the Word and keep it (Luke 8:14," TARGET="_blank">Luke 8:14, same word as "hold," Hebrews 3:14)." TARGET="_blank">Hebrews 3:14). Those who "sin willfully" must likewise be unbelievers, for they will "fall into the hands of the living God" (Hebrews 10:26-31)." TARGET="_blank">Hebrews 10:26-31).

Over 80 times, the writer uses first person plural pronoun forms (we, our, us) either in a general sense (1:3; 2:8,9; 3:19), of those who are writing (5:11; 8:1), or of believers (8:1; 9:24; 10:10). On other occasions, he includes himself with those of Jewish background who claim to acknowledge Jesus as the Christ, although they are proving to be unbelievers (10:26; 12:25). In 3:12, he addresses "brethren" who may have an evil heart of unbelief. This cannot refer to "brothers in Christ," but to Jewish brothers (see also Acts 13:38; 22:1; 23:1; 28:17)." TARGET="_blank">Acts 13:38; 22:1; 23:1; 28:17). In Hebrews 2:1-3," TARGET="_blank">Hebrews 2:1-3, he views himself as part of that nation and addresses his people, some of whom are not genuine believers in Christ.

D. Oliver
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Will believers and unbelievers die in the Millennial reign?

Will believers and unbelievers die in the Millennial reign?

All who enter the Millennial reign of the Lord Jesus will be believers (Matthew 13:41-42)." TARGET="_blank">Matthew 13:41-42). The provisions of the New (Jeremiah 31:31)" TARGET="_blank">Jeremiah 31:31) or Everlasting (32:40) Covenant with Israel will produce in those believers a new heart and inward submission to God’s moral law (Jeremiah 31:33)." TARGET="_blank">Jeremiah 31:33). God promises, "I will put My Spirit within you, and cause you to walk in My statutes" (Ezekiel 36:27)." TARGET="_blank">Ezekiel 36:27). In an environment where the devil is inactive (Revelation 20:2,3)" TARGET="_blank">Revelation 20:2,3) and the world encourages and supports this inward bent of the believers, the effect will be remarkable. This does not mean these believers will not sin, for they will still have the flesh within as we do in this age. Nonetheless, they will obey from their hearts the glorious King.

In contrast, a person born during the Millennium will be "born of the flesh" (John 3:6)" TARGET="_blank">John 3:6) and, unless converted, will obey only externally. He may cover his rebellion for 100 years, but, when the rebellion of his heart flares into action, "the sinner being an hundred years old shall be accursed" (Isaiah 65:20)." TARGET="_blank">Isaiah 65:20).

Justice will be perfect during this time (Isaiah 11:2-5)" TARGET="_blank">Isaiah 11:2-5) and the punishment will fit the crime. Those who refuse to acknowledge their indebtedness to the Lord for their harvest will suffer drought on their next planting (Zechariah 14:16-19)." TARGET="_blank">Zechariah 14:16-19). Therefore, the Lord will not punish every sin with death. The degree of sin which He punishes with death would appear to be blatant acts of rebellion, likely including a rival worship to that of the living God.

Unbelievers are capable of such rebellion during this period; in fact, a great multitude will rebel when Satan is freed at the close of the thousand years (Rev 20:7-9)." TARGET="_blank">Rev 20:7-9). The blessings of the New Covenant will most likely preserve believers from such rebellion ("I will also save you from all your uncleannesses: . . . and lay no famine upon you" Eze 36:29," TARGET="_blank">Eze 36:29, see also Romans 11:26, 27)." TARGET="_blank">Romans 11:26, 27).

Apparently, therefore, the judgment of death will fall on unbelievers, but not believers during the Millennium.

D. Oliver

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How will the weather be affected during the Millennium?

How will the weather be affected during the Millennium?

David longed for a just King to reign in the fear of God. That would be as "a morning without clouds" (2Sa 23:4)." TARGET="_blank">2Sa 23:4). The word "as" introduces figurative language, but this does describe the weather patterns of the Millennium, which may be more pleasant than any weather since creation.

The weather during that reign will contribute to a fruitful ecological system. In Psalm 72" TARGET="_blank">Psalm 72 (as both the KJV and JND translate it), places that rarely produce a harvest will wave with abundance of grain (v 16). While the results of sin will be rolled back from creation, they will not be eliminated. The curse of sin will not touch the heavenly city, but the nations will still need "healing" during the Millennium (Rev 22:2, 3)." TARGET="_blank">Rev 22:2, 3). The complete removal of every trace of sin awaits the Day of God (2Pe 3:11-13)," TARGET="_blank">2Pe 3:11-13), the new heavens and the new earth (Rev 21:1-5)." TARGET="_blank">Rev 21:1-5). We know that some regions of the earth will lack needed rain (Zech 14:16-19)." TARGET="_blank">Zech 14:16-19). This will be the direct result of disobedience to the King.

This leads to the conclusion that the weather during the Millennium will be controlled by the Lord in such a way that fruitfulness will abound and, where appropriate, sin will be directly and immediately punished by means of the weather. Justice will not only control the governmental systems, but the ecological system as well. Except where human depravity will express itself, conditions in that day will be "right."

D. Oliver

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