Truth Magazine

By Clinton D. Hamilton

This column deals with a question about the Lord’s supper. In the words of the querist, the issues are set forth below:

Question: “In communion, breaking bread, Matthew 26:26 states that Jesus took bread, blessed it and brake it. Mark gives (14:22) the same account. Luke 22:19, ‘And he took bread, gave thanks and brake it.’ In I Corinthians 11:23,24 – ‘took bread and when he given thanks, he broke it and said take eat this is my body which is broken for you; This do in remembrance of me.’

“Four times this is stated in order:

1. He took bread

2. Gave thanks

3. Broke it

“When one is waiting on the Lord’s table is it sound doctrine to give thanks before (breaking the bread) into separate plates for distributing, or divide the bread (dividing the bread), give thanks, and break to eat the Lord’s supper they pass to each individual?”

Response: Of fundamental importance in the partaking of the Lord’s supper is the disposition of one’s mind. Observance of the supper is a proclamation of the Lord’s death until he come (1 Cor. 11:26). But it is also an observance in remembrance of Christ (Lk. 22:19; 1 Cor. 11:24-25). Bread and fruit of the vine are the elements of the supper. What is being done is a communion of the body and the blood of the Lord (1 Cor. 10:16). When one partakes of the bread and fruit of the vine, one shares in the benefits of the body and the blood of the Lord.

Central to the observance of the supper is the worthiness of the manner in which it is done. Because one who eats and drinks unworthily, eats and drinks damnation to himself, “if he discern not the body” (1 Cor. 11:29). Unworthily is from anaxios which signifies that one’s manner does not accord with the symbolic significance of what is being done. Discern is from diakrino, to separate, discriminate. One must discriminate what is being done: a remembrance of the body and the blood of the Lord. It is not merely eating food. There is a symbolic significance to what is being done related to the body of the Lord. This discrimination or discernment is essential to receiving benefit from the observance, and not damnation.

Ritualistic form has led many to overlook the inner significance Of what is being done. This is not to say that form has no significance. However, one must not become so enmeshed in form or ritual that one overloooks what is in the heart and what is being discriminated in the observance of the Lord’s supper.

In all four accounts of the institution of the Lord’s supper, it is stated that Jesus took bread, gave thanks, brake it, and told them to eat it (Matt. 26:26; Mk. 14:22; Lk. 22:19; 1 Cor. 11:23-24). These passages tell us what he did. Paul told the Corinthians that he delivered to them what he received of the Lord and setting forth what he had received he gave the order: took bread, gave thanks, broke it, and said take, eat. Certainly, one cannot be wrong in following exactly this order. There one should leave it and do likewise without any fear of being wrong.

Having said all in the preceding two paragraphs, one should proceed to read all Paul had to say about what is essential to proper observance of the Lord’s supper in 1 Corinthians 11:20-33. (1) The supper is in remembrance of the Lord. (2) It is a proclamation of his death until he come. (3) There must be a discernment of the body of the Lord in one’s observance. (4) It must be observed as a unified body, not in small segregated groups. (5) It is not a common meal which should be eaten at home.

Guardian of Truth XXXVI: 22, p. 677
November 19, 1992

By Louis J. Sharp

On an unusual August morning in Little Rock, partly cloudy and cool, I turned into the local barber shop for a hair-cut. Luckily, the barber was not busy, and jovially said: “Come in reverend!” Being in a cheerful frame of mind myself, I replied: “I’m not ‘reverend,’ but I will come in.” Of course, I quoted Psalms 111:9, “He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.”

This is an ongoing struggle with people outside the body of Christ, i.e., to give reverence to God rather than men. I feel confident that most of them intend no disrespect for God, but rather appeal to the “pride of life” in seeking the favor of men. Due to their ignorance of God’s word, mistakenly they “reverence” men.

Soon after the barber shop episode on this same morning, after arriving at my study, the telephone rang. On the other end of the line came a voice that I recognized. It was the voice of a lady who had called on several occasions just to air her views on various and sundry topics. Usually, I would quietly lay the receiver down and let her talk until she ran out of steam. On this morning, she asked: “Is the reverend there?” Still feeling good and somewhat mischievous, I responded: “We don’t have any reverends here. ” Unabashedly, she came back: “Isn’t this a church?” To which I replied: “This is the church of Christ.” Rather disgruntled, she said: “I don’t want the church of Christ.” Pleasantly, I stated: “You have the wrong number.” And then hung up the receiver. (Thus far, she hasn’t called back.)

These are not unusual incidents in the life of a gospel preacher. All of us can relate similar experiences. During his public ministry, our Lord dealt with this kind of problem in Matthew 23. Speaking of the religious leaders among the Jews who greatly loved the praise of men, he said:

. . . The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on man’s shoulders; but they themselves will not move them with one of their fingers. But all their works they do for to be seen of men: they make board their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven (vv. 2-9).

In this passage, our Lord condemns an attitude or feeling of superiority on the part of his servants. Unless we achieve the place of an humble servant, we will be unsuccessful as followers of Christ. Jesus Christ thundered the necessity of humility, both in teaching and example. “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Matt. 18:4). “And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (Matt. 23:12).

Those desirous of preeminence universally are condemned! Diotrephes is an excellent example. “I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church” (3 Jn. 9-10). In our time, perhaps we have not been militant enough in challenging this egotistical spirit of pride and self-esteem. Lord, help us to be humble!

Guardian of Truth XXXVI: 22, p. 682
November 19, 1992

By Joe R. Price

Render to no man evil for evil. Take thought for things honorable in the sight of all men. Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good (Rom. 12:17-21).

It hurts when people wrong us. That is especially true when we are wronged by one whom we least suspect would injure us. Jesus experienced this sort of unfair treatment time and again. One of his apostles betrayed him, another denied knowing him, and all of them scattered from him when he was arrested. The religious leaders of the Jews, who should have rejoiced in his coming, condemned him to death. Indeed, Jesus was “a man of sorrows, and acquainted with grief” (Isa. 53:3). Yet, the Scriptures say that “when he was reviled, (he) reviled not again; when he suffered, threatened not” (I Pet 2:23). What restraint! What love!

Jesus Is Our Example

Jesus is our example of how to respond when we are wronged and mistreated by others. “For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps” (1 Pet. 2:21). Sure, it hurt Jesus when others mistreated him. Of him David prophetically said, “For it was not an enemy that reproached me; Then I could have borne it: Neither was it he that hated me that did magnify himself against me: Then I would have hid myself from him: But it was thou, a man mine equal. My companion, and my familiar” (Psa. 55:12-13; cf. 41:9). Jesus suffered many wrongs at the hands of friends (and enemies). How he reacted is our pattern to follow. It will take all of the faith that we have within us to follow in his footsteps.

And yet, Jesus has not given us an impossible task. This business of “turning the other cheek” (Matt. 5:38-39; Lk. 6:27-30) is the essence of “loving your enemies” (Matt. 5:44). It is the embodiment of the golden rule: “And as ye would that men should do to you, do ye also to them likewise” (Lk. 6:31). Christians must not wrong the wrongdoer. We must not render evil for evil (Rom. 12:17), even when we are tempted to feel justified in doing so. Such conduct is not from God.

Following Jesus’ Example

How can the victims of evil possibly return good for evil? In Matthew 5:38-48 and Luke 6:27-36, Jesus teaches us how.

1. Unselfishness (Matt. 5:38-42). Is not this the essential quality of turning the other cheek? We must devalue ourselves in our own estimation in order to ever be able to value the evildoer . . . especially when he perpetrates his evil against us!

2. Love (Matt. 5:43-48). Loving our enemies may be one of the most difficult things we are called upon to do. Yet, to do so is to be a “son of (our) Father who is in heaven. ” Remember, love does not keep a scorecard of wrongs committed against it. Love “taketh not account of evil” (1 Cor. 13:5).

3. Prayer (Lk. 6:28). Here, Jesus said to “pray for them that despitefully use you.” Those who treat us abusively need our prayers, and we are following Christ’s example when we pray for our enemies (and mean it): “Father, forgive them: for they know not what they do.” The sinner needs our prayers, not our animosity and contempt.

4. Do good (Lk. 6:27). It is one thing to pray for the one who has wronged us and to not keep a record so that we can “get even.” It is another thing to take the positive approach by responding to him (or her) with kind actions. Jesus went about doing good to all (Acts 10:38). The Father’s sunshine and rain blesses the evil and the good (Matt. 5:45). Similarly, we are to be doers of good to those who hate us. What a challenge to be like Christ!

5. Be merciful (Lk. 6:36). We all need the mercy of God, for we are all sinners. But, when someone sins against us, that fact tends to be obscured by our pain. We lash out rather than extend mercy. We should never forget that we, too, will only reach heaven by the mercy of God. We should give sinners that which we require (Matt. 9:10-13).

The next time you are wronged, instead of rendering evil for evil, try Jesus’ approach. In doing so, you need not despair (Lk. 6:35). Jesus’ way is best, whether the sinner appreciates it or whether he continues to take advantage of you (Matt. 5:11-12). You see, you will be “sons of the Most High: for he is kind toward the unthankful and evil” (Lk. 6:35). Overcome evil with good!

Guardian of Truth XXXVI: 22, p. 683
November 15, 1992

By Randy Harshbarger

The work ethic is certainly a part of Bible teaching. God intended for man to be busily engaged in meaningful labor. Adam and Eve were given the responsibility to “dress and keep” the garden of Eden (Gen. 2:15). Paul says that when we labor we should remember that we are working “unto the Lord, and not unto men” (Col. 3:23). If a man will not work he should not be allowed to eat (2 Thess. 3:7-10). Jesus was not a lazy person. John 9:4 says: “I must work the works of him that sent me, while it is day:: the night cometh, when no man can work.” While the emphasis of this verse is primarily spiritual, one could not meet with the crowds, instruct the apostles, and confront many enemies, if he were a lazy person. Our Lord felt compelled to do what had to be done and he did not wait until he “felt like working” or until “everything was just right.” Consider a few admonitions from Proverbs about this Bible subject.

Proverbs 6:6-11: Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that travelleth, and thy want as an armed man.

Proverbs 19:15: Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger.

Proverbs 12:24: The hand of the diligent shall bear rule: but the slothful shall be under tribute.

Proverbs: 18:9: He also that is slothful in his work is brother to him that is a great waster.

Proverbs 21:25: The desire of the slothful killeth him; for his hands refuse to labor.

Proverbs 22:13: The slothful man saith, There is a lion without, I shall be slain in the streets.

What can we learn from these verses? First, we can learn how to work from watching others. The sluggard needs to consider the industry of the ant. The ant labors incessantly to provide for himself. The sluggard stays in bed too long. Second, laziness breeds more laziness. Many get used to the ideal of not working and like it. Third, the lazy man will always be under the control of others. When he makes no effort to provide for himself and his own, he becomes subject to the control of others. Fourth, to be lazy is to waste one’s life and opportunities that God has given. We must be good stewards of these blessings (1 Cor. 4:2). Fifth, the lazy man sits around all day dreaming about gold and silver and gets nothing; the industrious man gets busy and does something. Sixth, if you do not want to work any excuse is good enough!

Guardian of Truth XXXVI: 22, p. 676
November 19, 1992