When should the church celebrate the Lord's supper?

Should the Lord's Supper be observed on Sunday and should it be in the evening, as when the Lord instituted it?

The gospels give us the institution of the Lord's Supper, during the last Passover, which was fulfilled in Christ, the true Passover Lamb. The Lord's Supper was totally new and has no typical teaching. The Jewish calendar determined the day when it was first observed. Also, this was before local testimonies were established. I Corinthians 11:23" TARGET="_blank">I Corinthians 11:23 emphasizes the revelation given to Paul, again showing its distinctiveness, since this was written before the gospels. Acts 2:42" TARGET="_blank">Acts 2:42 emphasizes the identification of the breaking of bread with the local assembly. Acts 20:7" TARGET="_blank">Acts 20:7 shows the perpetuation of the breaking of bread on the "first [day] of weeks" (literal translation, perhaps implying the first day of each week). This establishes Sunday as the day of the commemoration.

Neither the place (in an upper room) nor the time (in the evening) of its institution are given to us as precedents to follow. They are not part of the pattern in Acts or the epistles. The early part of the day gives a primary place to carrying out the command of our Lord, "This do in remembrance of Me." In different cultures, especially when Sunday is a work day, believers may meet at a more suitable time. For the Western culture, the morning of the first day of the week is appropriate.

A. Hull

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How are we to relate to an overseer and his authority?

How are we to relate to an overseer and his authority?

The Lord takes believers from their culture to maintain Christian testimony within that culture. However, testimony has always suffered when Christians borrow the mores of their culture. Rejecting God’s authority, our society is anti-authoritarian and casual. We are in the world but not of it (John 17:11, 14)." TARGET="_blank">John 17:11, 14). Rejecting society’s thinking, we recognize that God establishes authority; that authority is not our enemy but our ally. Submission to elders is a Biblical truth (Hebrews 13:17)," TARGET="_blank">Hebrews 13:17), therefore it is for our good (Deuteronomy 6:24)." TARGET="_blank">Deuteronomy 6:24).

Saul was anointed by God through Samuel to be king (1 Samuel 10:1)," TARGET="_blank">1 Samuel 10:1), sadly reflecting the people’s sinful desire to be like the nations (8:19, 20). (Solemnly, God may allow among His people leadership that reflects their poor spiritual condition.) Despite this and Saul’s unreasoning oppression, David would not lift the sword against Saul, the Lord’s anointed (24:6). The same principle is evident in the New Testament. Gaius was part of an assembly in which Diotrephes exercised leadership (3 John 1:10)." TARGET="_blank">3 John 1:10). Diotrephes rejected truth communicated by John, an apostle (v 9). When he came to the assembly, John intended to deal with Diotrephes because the issue was God’s truth. Notably, instead of hinting that Gaius should "dethrone" Diotrephes, John encouraged Gaius to continue in truth and love, to overcome evil with good (Romans 12:21)." TARGET="_blank">Romans 12:21). Those two cases are worse than assembly believers face today, but the principle is clear: we are to respect authority established by God.

An authoritarian demeanor, however, is unbecoming to those who lead God’s people. Their mind set is to be that of a servant (Philippians 2:3-8;" TARGET="_blank">Philippians 2:3-8; Mark 10:42-45)." TARGET="_blank">Mark 10:42-45). Shepherds take their character from the Chief Shepherd (1 Peter 5:1-4)." TARGET="_blank">1 Peter 5:1-4). He was approachable, so that even the outcasts of society felt free to come near and converse with Him (Luke 15:1;" TARGET="_blank">Luke 15:1; John 4:27)." TARGET="_blank">John 4:27). What a wonderful condition when the sheep and the shepherds in an assembly enjoy a free, open, mutually-edifying, accepting, and harmonious relationship!

D. Oliver
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At the Judgment of the Nations, do the condemned go directly to the Lake of Fire?

Will those who are judged in Matthew 25:41-46" TARGET="_blank">Matthew 25:41-46 appear again at the Great White Throne of Revelation 20:11" TARGET="_blank">Revelation 20:11?

Matthew 25:41-46" TARGET="_blank">Matthew 25:41-46 describes the Judgment of the Nations, which is to be distinguished from the Judgment of the Great White Throne. The Judgment of the Great White Throne takes place in eternity, after the Millennium. The wicked dead will be judged and consigned to the Lake of Fire (Revelation 20:11-15)." TARGET="_blank">Revelation 20:11-15).
The Judgment of the Nations, or Gentiles (the Greek word can mean either), takes place on earth when Christ comes to reign, as verse 31 clearly states: “When the Son of Man comes in His glory, and all the holy angels with Him.” If we are right in identifying it with Joel 3," TARGET="_blank">Joel 3, the location is the Valley of Jehoshaphat, outside Jerusalem (Joel 3:2)." TARGET="_blank">Joel 3:2). The nations will be judged according to their treatment of Christ's Jewish brethren during the Tribulation (Joel 3:1-2," TARGET="_blank">Joel 3:1-2, Joel 3:12-14;" TARGET="_blank">Joel 3:12-14; Matthew 25:31-46)." TARGET="_blank">Matthew 25:31-46).

Does this judgment teach salvation by works? The message of the Bible is that salvation is by faith and not by works (Ephesians 2:8-9)." TARGET="_blank">Ephesians 2:8-9). But the Bible is just as quick to say that true faith produces good works. If there are no good works, it is an indication that the person was never saved. So we must understand that the Gentiles are not saved by befriending the Jewish remnant, but that this kindness reflects their love for the Lord.

The Scriptures do not, so far as I am aware, give us any further information about them than what is contained in Matthew 25" TARGET="_blank">Matthew 25 itself. In Matthew 25:41" TARGET="_blank">Matthew 25:41 the command is, “Depart ye cursed, into everlasting fire prepared for the devil and his angels”; and then in verse 46 it is stated, “These shall go away into everlasting punishment”; both of which expressions can scarcely be understood otherwise than of the Lake of Fire.

And if they are sent from this judgment to the Lake of Fire directly, it is difficult to see why they should be brought back from it to stand before the Great White Throne; especially as that appears to be entirely a judgment of the dead, whose bodies have been in the earth or sea, and whose souls have been in hell. According to Revelation 19:20," TARGET="_blank">Revelation 19:20, the beast and the false prophet will be cast alive into the Lake of Fire at the Lord’s appearing; and therefore there would be no difficulty in assuming that these of Matthew 25" TARGET="_blank">Matthew 25 may be similarly disposed of.

W.R.

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Does an elder have a more exalted position in the assembly than others?

Does an elder have a more exalted position in the assembly than others?

The Bible teaches that a man publicly sharing in oversight is "exalted" in that he has greater responsibility and accountability, but he serves "at the feet" of the believers in lowliness of mind.

The Authorized Version is misleading in translating the verse, "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers" (Acts 20:28)." TARGET="_blank">Acts 20:28). Rather than "over the which," more accurate translations of this passage read "in which" (ESV) or "among which" (YLT). Although fellow-believers are to submit to (Hebrews 13:17)," TARGET="_blank">Hebrews 13:17), know and esteem highly (1 Thessalonians 5:12, 13)," TARGET="_blank">1 Thessalonians 5:12, 13), and honor (1 Timothy 5:17)" TARGET="_blank">1 Timothy 5:17) elders, those elders are in, not over, the flock. Their position is not above other believers.

When an assembly recognizes a man whom the Lord has raised up to be an elder, this does not change his heart’s concern for believers or his ability to care for them by means of God’s Word. It does however give him the added responsibility of meeting with the elders when they gather (Acts 20:17, 18)." TARGET="_blank">Acts 20:17, 18). He has publicly joined others and shares with them an accountability for the spiritual health of each sheep (Heb 13:17)." TARGET="_blank">Heb 13:17).

The Lord gave a spiritual lesson by literally washing His disciples’ feet (John 13:7, 12)." TARGET="_blank">John 13:7, 12). He was exemplifying loving care for others in removing all that hinders fellowship with Him ("no part with Me," v 8). By girding Himself with a towel and stooping at His disciples’ feet, He was the model of servant-care (vv 5, 6). Thus, those who accept the responsibility of lovingly caring for the spiritual condition of fellow-believers are lowly servants of the Master. He taught that those who lead His people are ministering servants (diakonos) and bondservants (doulos) (Matthew 20:26, 27)." TARGET="_blank">Matthew 20:26, 27).

D. Oliver
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Are there two types of "rest" in Matthew 11:28-29?

Are the “rests” of Matthew 11:28," TARGET="_blank">Matthew 11:28, 29 two distinct “rests”, or does it mean that the rest is not obtained by soul approach, but by taking the yoke, and learning of the Lord?

I judge that two “rests” are indicated, or perhaps I should say, two distinct stages of rest: the one, rest of conscience for the soul who has never known true rest in Christ; and the other, rest from a restless will, unsatisfied desires and self-seeking service. The word for “rest” is the same in both cases (anapausiS—or up-rest), which might be illustrated by the action of the Good Samaritan: first he relieved the smitten one, pouring in oil and wine, and then set him on his own beast, brought him to an inn (set him down there) and took care of him. This latter action may denote the “rest” (katapausis—down-rest) of Hebrews 3" TARGET="_blank">Hebrews 3 and 4, where this root is always used, except in verse 9: “There remaineth, therefore, a rest for the people of God.” The word here means a “Sabbath rest” (Sabbatismos)—the true spiritual thought of the Sabbath—a resting from our own works. This does not describe a future heavenly rest, but a Christ-rest, to be enjoyed here and now by all the people of God.

W.H.

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Why were saints raised from the dead after Jesus died?

What is the significance of the raising of these saints?

The details of this event are so few that we are liable to stray into conjecture. One possible suggestion is that God was giving the Jewish religious leaders further evidence of the triumphant power of the Lord’s death and resurrection. They were responsible for having Him crucified, despite the evidence in Bethany that He had power over death.

D. Oliver
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Under what conditions would laboring men who planted an assembly step in to guide that flock?

Under what conditions would laboring men who planted an assembly step in to guide that flock?

Two possibilities exist: intervention may be necessary to prevent the destruction of the testimony; intervention may weaken the assembly’s ability to trust God, learning from and of Him through its needs. If intervention increases the assembly’s dependence on the laboring man, this contravenes his God-given role, because he has hindered the development of maturity in the assembly. The rare cases when he judges that he must intervene will be emergencies. He will need spiritual wisdom to determine this, and the principle James states (James 1:5)" TARGET="_blank">James 1:5) indicates his recourse.

David Oliver
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Should a girl ask a guy to date her or wait for him to make the first move?

Should a female initiate a romantic relationship or lead during the courtship?

Feminism and society in general do not provide reliable guidance in this matter, but scriptural principles do. Courtship is a special time when a couple forms the framework of their marriage relationship. They are getting to know one another differently and more deeply than they did before. This is the time for the man to inspire his prospective wife’s confidence in his leadership; she learns to trust him because his decisions are for their mutual benefit and she learns to communicate with him in these vital matters. This is likewise the time for the woman to cultivate respect for her prospective husband’s leadership; he learns that she expects and accepts his leadership and that he can openly communicate his feelings regard -ing these issues. A couple makes a mistake to proceed with their relationship if both are not open and mutually comfortable regarding these matters.

A sister initiating the relationship starts the relationship "on the wrong foot." If she has to lead at this point, won’t she have to lead throughout the relationship? Eventually this arrangement will not be fulfilling for her or her partner, nor will it fulfill the biblical model.

Maintaining this principle may be understandably frustrating to a sister. Among several reasons for this, these may present the greatest difficulties: some brothers seem to enjoy the self-gratification of being pursued by women; some seem to have forgotten that beauty of character is more valuable than physical adornment and therefore hardly seem to notice godly sisters who have chosen to avoid worldly means of exploiting physical attractiveness. Despite all of this, prayerfully maintaining God’s ways is always best.

D. Oliver
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Is the silence of women a cultural custom or a Biblical mandate?

Som evangelicals act as though "women keeping silence" is outdated. What is the Biblical message of 1 Corinthians 14" TARGET="_blank">1 Corinthians 14?

Some claim Paul (1 Cor. 14:34)" TARGET="_blank">1 Cor. 14:34) legislated temporary cultural adjustments, not intended as mandates for the whole church period. The immediate context, however, recognizes these as the Lord's commandment. The directive is as clearly a commandment, and as strong, as any other in the epistle. To set it aside would give liberty to depart from other guidelines regarding, for example, remembering the Lord (chapter 11) and exercising gifts (chapter 14). Few evangelicals would be willing to do this. The only way that women's keeping silent in the church becomes outdated is by rejecting the whole epistle.

J. Beattie

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Is the subject of homosexuality a necessary part of an assembly

Is the subject of homosexuality a necessary part of an assembly’s teaching?

This lifestyle is flaunted on the streets. The public media paints this as part of the mainstream of living. The brunt of the effort to change society’s thinking assails the young especially. They are particularly susceptible to the pressure of peers, the usual curiosity of maturing, and the onslaught of prurient literature and web sites.

The Bible addresses this subject. To be fully equipped to live as believers and testify effectively in this world, we need "all the counsel of God" (Acts 20:27)." TARGET="_blank">Acts 20:27). Paul assures us that the Scriptures equip us for every need (2 Timothy 3:17)," TARGET="_blank">2 Timothy 3:17), and his letters exemplify the application of truth to current needs.

This is an emotional subject, so we may tend to avoid it, overreact to it, or fail to understand the devious nature of the attack. As comfortable or appealing as it may be to either avoid the subject or handle it with a "hit and run" approach, an assembly must provide guidance and teaching on the many issues relevant to this subject.

D. Oliver
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