THE HEALING OF THE ANOINTED ONE

THE HEALING OF THE ANOINTED ONE Vs. 15

There are a number of factors working together in the healing of the sick saint of God. And each one has its bearing.

1d. The divine source of the healing is clearly set forth as the Lord. "And the Lord shall raise him up."

All healing comes from the Lord, no matter what medium may be used, or what prayers may be offered, or what gifts may be exercised. The Lord is the one who heals. He may do so immediately, without means; or He may do so immediately with means. He may do so instantly; or He may bring about recovery over a period of time. He may supernaturally intervene to recover the sick one; or He may use providential means.

2d. The human appropriation of the healing is by means of the prayer of faith. "And the prayer of faith shall save the sick". There are three important things about this prayer. This is the prayer of the Elders and not the sick one.

le. It is a prayer of worship and devotion displaying the motive of the one who prays.

The word for prayer in the original so indicates this. The defin­ite article is with this word. It is "the prayer." It is a recognition that God is high and holy and good. It is a recogni­tion of God's plan and purpose and displays a desire to find one's proper place in that plan and purpose.

2e. It is a prayer according to the will of God thus asking for that thing which pleases God.

This prayer is the prayer of "the faith." The definite article is used here, and first of all this refers to that body of truth which sets forth God.

Objectively then, this prayer is one in harmony with the truth about God and for the sick one. Such a prayer is according to his will (1 John 5:14) and one which God will be pleased to answer. Subjectively this prayer is one of faith on the part of the elders God is the one who gives faith in his truth (Eph. 2:8-9; Heb. 11:1: and in this special case. Such faith God honors, for it seeks his will.

3e. It is a prayer that is wrought within by God himself and points to the manner in which this prayer is prayed. In vs. 16 this statement appears: "The effectual fervent prayer of a right­eous man availeth much." This rendering of the A.V. makes it sound like the prayer depends upon the righteous man. The word translated "effectual fervent" has been treated as a middle voice. Whereas the same word in the other 18 uses within the N.T. is always passive. Here it must also be the same, so this sentence should read: "The prayer of a righteous man, which is being wrought within him, accomplishes much" This makes God the ener­gizer of this prayer, and such prayer gets results. The same word is used in Phil. 2:13 Compare for verification.

3d. The physical effect from the healing.

le. The prayer of faith will be the means of bringing recovery from sickness. "Save the sick" means deliverance from sickness, and thus points to the healing of the body.

2e. The Lord himself is the absolute source bringing about restoration to service.

"The Lord shall raise him up" means raising from a bed of illness weariness, inability to do anything, and placing on the feet and back in service.

3e. The certainty of this event will be in God's time and a reality to the sick.

"Shall save": "shall raise up" Both these verbs are in the future tense. Thus the certainty is guaranteed. But the time is indefinite. It may be soon, or over a period of time.

d. The spiritual blessing from the healing.

le. Personal sins are sometimes the cause of physical sickness and this service will provide an opportunity to face them and forsake them. Cf. John 5:14

2e. But personal sin is not always the cause of sickness. But if there are sins in the life this will give opportunity for the sick one to face them, and confess them. vs. 16

3e. Such sin confessed will be forgiven, whether the sin is the cause of the sickness or not. 1 John 1:9

Thus the sick one will be brought into a closer fellowship with the Lord.

THE ORDER AND PLAN OF THE ANOINTING SERVICE

THE ORDER AND PLAN OF THE ANOINTING SERVICE

 

 

le. Confession of sin on the part of the sick person will come first. This is strongly implied, although not specifically stated, in vss. 15 and 16. "If he has committed sin...Confess your faults (sins)".

2e. This will be followed by the anointing the sick with oil Literally the Greek reads "having anointed him with oil" The oil is a symbol of the Holy Spirit who indwells the body and who ministers blessing to the body (James 4:5)

3e. This anointing is performed in the authority of Christ's name. This healing therefore not only carries His author­ity, but the whole matter is placed in His hands. This is implicit evidence that the elders recognize not only the source of power for this healing, but esteem the will of the Lord above anything else.

4e. The prayer for the sick then follows the anointing. This is a prayer of worship and devotion as the Greek word im­plies, and not a prayer of demand. It is a prayer that recognizes the plan of God, the wisdom of God. His will, and thus seeks it. The emphasis is upon prayer and not oil. Note: A doctor^'s services are not set aside by this passage of scripture. It may be that God will heal through the medium of a doctor. Certainly every means should be employed that is good. It is good theology, that while God may will and order the end, He also provides a means to reach the end. In some cases, He may use the doctor.

THE ELDERS WHICH THE SICK PERSON IS COMMANDED TO CALL

THE ELDERS WHICH THE SICK PERSON IS COMMANDED TO CALL

 

 

le. In number, more than one is to be called as indicated by the plural of the word "elders". When more than one elder offi­ciates in the service, it will be difficult to attribute special healing powers to anyone if the service brings heal­ing to the sick one.

2e. In sex, the elders are to be men, in view of the masculine gender of the word elders. This is in accord with the duties and functions of women in the church as set forth in the N.T. Many divine healers have been women, and this will guard against them.

3e. In locality, the elders should be members of the local as­sembly. The word church is always used in that sense when referring to groups of people associated together for wor­ship. This will make it possible for the elders to know the case of the sick man; and it will also make it possible for the sick one to know the kind and ability of the elders. The elders can then deal more accurately with the sick one. and the sick one will know that the elders are ordinary men, and thus attribute any healing to God.

4e. In position, these elders hold some office in the local church, and are therefore men who have marked qualifications of spirituality. They are regarded with esteem by the con­gregation and are more apt to have power with God (vs. 16).

THE AFFLICTION OF THOSE THAT ARE SICK

THE AFFLICTION OF THOSE THAT ARE SICK

James 5:13, 14, 15

 

The words that are used clearly describe the nature of the sickness and the condition of the one who is being anointed.

1d. The affliction produces a suffering which is sensuous.
"Afflicted" vs. 13
This word means the same as the words "suffering affliction" in verse 10, and the words "passions" in vs. 17. This expression admits what every sober-minded person will admit that there is bodily sickness which produces suffering and pain.

2d. The affliction is one which leaves a person strength less.
"Sick" vs. 14

This word means to be without strength within oneself for re­covery. It is the same word used in John 5:7 "impotent" describ­ing the man who could not help himself. He was without any power to do anything for himself.

3d. The affliction is one producing a condition that is serious. "sick" "raise up" vs. 15.

These two words tell their own story. The first means bedfast. The second means raising up from a bed of illness. Therefore, the sickness herein provided for are of a serious nature. Trifling matters are not to be considered as in place here.

3c. The anointing of the sick with oil. vs. 14
ld. The obligation laid upon the sick person.

le. The sick one is to take the initial step by calling for the elders. This will preclude divine healers running around gathering up all the sick in the community. "Let him call for the elders."

2e. This is a command laid upon the sick one, as the imperative mode of the verb indicates. He should be just as faithful in carrying out this command as any other in the New Testa­ment "Let him call".

3e. The command is to call for the elders of the church. Thus this evidently refers to those who are in some place of au­thority in the local church. Purity as well as position will be true of them. "elders of the Church"

4e. The sick one is to call the elders of the church to himself. This is clearly indicated by "to" compounded in the verb This will prevent the great mass meetings for the purpose of witnessing chicanery of divine healers.

THE PROPER VIEW OF THIS PASSAGE OF SCRIPTURE

THE PROPER VIEW OF THIS PASSAGE OF SCRIPTURE

James 5:13-20

 

 

lb. The provision of the service of anointing and prayer. vs. 13-15

lc. The audience among whom are the sick.  13, 14 "Among you" - 13, 14.

ld. This group is clearly identified as Jews. 1:1

Epistle addressed to the "twelve tribes", and these are among the scattered Jews.

2d. This group is also identified as Christian Jews.
James calls himself a servant of the Lord Jesus Christ (1:1) Then he identifies himself with those to whom he writes (1:18, 2:1; 3:1; 4:5; 5:11). Uses expressions significant only to Christian Jews; he calls them "Brethren" (1:1, 2, 19); says they were born-again (1:18). They have Christ as Lord (2:1); implies they were called Christians (2:7), etc.

3d. This group finally enlarges to include all Christians.
The only believers, almost, by 45 A.D. when this epistle was written, were Jewish believers. Through this group the message goes to Gentile Christians. The proof of this lies in the fact that this epistle was classed by the early church as one of the general epistles.

THE ANOINTING OF THE SICK WITH OIL

THE ANOINTING OF THE SICK WITH OIL
James 5:13-20

 

 

THE VARIOUS VIEWS TAKEN TOWARDS THIS PASSAGE OF SCRIPTURE

lb. From the standpoint of the actual practice of this form.

lc. Protestant view - This view eliminates the application of the service by totally ignoring it. This is generally the way this portion of the word of God is treated in professing Christendom.

2c. Spiritual view - This view explains away the application of the service to physical ills by interpreting it figuratively. The majority of protestant commentators explain it this way.

3c.  Catholic view - This view rationalizes away the application of the service by interpreting it as a rite for those about to die known as extreme unction. This is a getting them ready spiritually for death.

4c. Hyper-dispensational view - This view draws the lines of dispensational teaching so sharply that it restricts this service to Jews alone. This is held by Bullingerites and others who follow their teachings.

5c. Wholesale view - This view takes away all restrictions and opens up physical healing to any and all who may be afflicted... This is generally held by those who advocate the gift of healing view.

6c. Orthodox view - This view restricts the healing to those who have believed in the Lord Jesus Christ. This view is not widely held, but can best be supported from the passage.

2b. From the standpoint of the kind of healing taught in the passage.
lc. Spiritual healing:

ld. The general view among Protestants, namely, that the figure refers to spiritual healing.

2d. The specific view among Catholics, namely, that this is extreme unction getting people ready spiritually for death.
2c. Physical healing:
ld. That this refers to any and all physical Ills.
2d. That this refers to physical ills that are of serious nature.
3b. From the standpoint of the source of healing taught here.

lc. Spiritual healing coming from God.

ld. But communicated through the oil of anointing. Catholic.
This is a sacramental view.

2d. But coming directly from God for the human spirit. Protestant.
Prayer and anointing is merely figurative.

Anointing

2c. Physical healing coming from God.

ld. Medicinal view: oil serves as medicine to heal.

2d. Healing-gift view: prayer of faith is gift of healing.

3d. Prayer of faith view: this prayer is given by God for such healing.

This is true view.

THE PERPETUATION OF THIS SYMBOLICAL MEAL

THE PERPETUATION OF THIS SYMBOLICAL MEAL

 

 

lb. No express command of the Lord is recorded in the Gospels, although it is implied in the strong conviction of his authority.

John     13:3
1 Cor.   11:23   Paul implies the command of the Lord.
1 Cor.   11:2

2b. The practice of this ordinance by the apostles implies the express command, for they never instituted an ordinance.
Paul - 1 Cor. 5:7; 11:17-34; cf. 1 Cor. 11:2 "ordinances" or "traditions".
Peter - 2 Peter 2:13
Jude - Jude 12

3b. The express command of the apostles not only implies the command, but also points directly to it.
1 Cor. 5:7
1 Cor. 11:33-34

4b. The abuses of the supper were denounced and the proper observance was enjoined, by Paul.
1 Cor. 11:17-34

5b. The early church carried on this meal and history clearly records the fact.
lc. Apostolic History:
1 Cor. 5:7; 11:17-34 cf. 11:1 Matt. 26
2 Peter 2:13   Mark 14
Jude 12 Luke 22 John 13:1-17

2c. Early church history
Didache or teaching. of 12 (80 A.D.) Yoder - Page 371
Pliny a Roman governor (111 A.D.)    Yoder - Page 372
Clement of Alexandria (195 A.D.)     Yoder - Page 373.
Tertullian (190 A.D.)                 Yoder - Page 373
Origen (225 A.D.)                     Yoder - Page 375

THE SPIRITUAL REALITY SYMBOLIZED BY THIS SUPPER

THE SPIRITUAL REALITY SYMBOLIZED BY THIS SUPPER

 

 

 

lb. The special elements that are present in this meal.

lc. The emotional element in the feast is that of love.
They were called love feasts. Jude 12
The emotion of love was commanded. John 13:34-35
Christ demonstrated love. John 13:18, 26-27
Paul insisted on the necessity of it. 1 Cor. 11:20-22, 33-34

2c. The specific relation of those present was inseparable.
Judas was not of the chosen and was doomed to leave. John 13:18, 26-30
Christ's prophecy of his departure and the concern of the disciples.
John 13:33-37
Christ's promise that they would be gathered someday. John 14:1-3

3c. The central personality at this meal was the Lord Jesus. John 13:23-25
All eyes are on Him as He speaks. His past, present, and future pass before them as He speaks. And they are deeply concerned about all of this.

4c. The perfect servant at this meal was the Lord Jesus himself.
He is the One Who washes the feet of the disciples. John 13:1-17
He is the One Who serves the bread and cup. Matt. 26:26-28; Luke 22:19-20; Mark 14:22-24; 1 Cor. 11:23-26 Christ is the One Who officiates at the meal.

2b. The future realities which this meal symbolizes.
That this is all future is suggested by the promise of our Lord to His disciples in John 14:1-3 (cf. 13:36).
Mark 14:25; Matt. 26:29; Luke 22:29, 30.

lc. The marriage feast of the Lamb with His Bride is one of love. Rev. 19:7-9; Eph. 5:25-33 (27)

2c. The relation experienced at the rapture is one of inseparableness from one another and the Lord.
1 Thess. 4:17

3c. The central personality throughout all eternity will be the Lord Jesus Christ.
1 Thess. 4:17    John 14:1-3  John 17:24

4c. The perfect servant throughout all eternity will be the Lord Jesus. Christ.
Luke 12:37    Rev. 7:17

THE SYMBOLICAL MEANING OF THE LORD'S SUPPER

THE SYMBOLICAL MEANING OF THE LORD'S SUPPER

 

 

lb. The first meal was vitally associated with two other symbolical ordinances.

lc. It was between the feetwashing service and the Eucharist.
Matt., Mark, Luke, John and 1 Cor. make this clear.

2b.   It was necessary to carry out the full significance of the events of that evening.

Feetwashing - symbolical of cleansing in the present ministry of Christ in order to enjoyment of fellowship.

Lord's Supper - symbolical of the enjoyment of fellowship due to the future ministry of Christ.

Eucharist - symbolical of the basis in the past ministry of Christ at the Cross.

2b. The first meal was characterized by brotherhood, fellowship, and love.

lc. The apostle John was especially intimate with the Lord and others entered into this loving relation.
John 13:23-25

2c. Christ offered the sop as a toast of love and friendship to Judas.
This was a final effort to win him.
John 13:26-27 (cf. 18).

3c. Christ gave to his disciples the new commandment which later gave the name to this supper.
John 13:34-35

3b. The apostle Paul clearly refers to this supper as a feast and attaches to it the symbolical sense.

lc. He calls it a feast of which Christ is the very center. 1 Cor. 5:7-8

2c. He calls it the Lord's supper because he instituted it. 1 Cor. 11:20

3c. He makes it very clear that the meal is symbolical in significance. 1 Cor. 11:20-22; 33-34

4b. The significant thing about this meal as it was practiced by the church is the names which were given to it.

lc. It was called the Lord's Supper, which not only indicates that the Lord instituted it, but also that it was more than just a mere meal.
1 Cor. 11:20.

2c. It was called the Love Feast which not only indicates that it was a feast characterized by love, but one which was therefore more than a mere meal. (1 Cor. 5:7; 2 Peter 2:13; Jude 12).

THE INSTITUTION OF THE LORD'S SUPPER

THE INSTITUTION OF THE LORD'S SUPPER

 

 

All the prerequisites for an ordinance are fulfilled with respect to this supper:

1.   Special time
2.   Sovereign authorization
3. Symbolical meaning
4.   Spiritual reality pictured
5.   Specific command to perpetuate

lb. This supper was instituted at the strategic time in the ministry of our Lord, the night before the Cross.
John 13:1; Matt. 26:17-20 (cf. 4, 5) (Mark 14:12-18) (Luke 22:2-16)

2b.     This supper was instituted by the sovereign authorization of the Lord Jesus Christ.
John 13:3 "That the Father had given all things into his hands."
cf. Matt. 28:18 "All authority in heaven and earth..."

This covers not merely the foot washing ordinance and the Eucharist, but also the ordinance of the Lord's Supper.
The Scriptures record no other occasion where a supper was eaten precisely like this supper.
Nowhere is it recorded that the apostles instituted any ordinance. But the apostles did carry on this supper. 1 Cor. 5:7; 11:17-34; 2 Peter 2:13; Jude 12

THE LORD'S SUPPER OR THE LOVE FEAST - BIBLICAL TERMS

THE LORD'S SUPPER OR THE LOVE FEAST (Read Articles in I.S.B.E.)

THE BIBLICAL TERMS THAT ARE USED

 

lb. The statement of those terms.

lc. The Term "the Lord's Supper." (kuriakon deipnon)
1 Cor. 11:20 - "Lord's Supper"
John 13:2,4; 21:20 - "Supper" Luke 22:20 - "Supper"

2c. The Term "the love feast."
Jude 12 "Feasts of charity." -- agapaiV
2 Peter 2:13 "While they feast with you."

2b. The definition of these terms.

lc. The Lord's Supper was that meal instituted by the Lord in the upper room before His trial. It was so designated because He instituted the meal.

2c. The Love Feast, which is another name for the same thing, describes the essential characteristics of the meal, namely, a feast of love among those who, love one another.

3b. The distinctions of these terms from others must be observed.

lc. The Lord's Supper is not to be confused with the Passover meal.

ld. The assertions of the four Gospels place this meal one whole day before the Passover feast.

le. The preparation day is clearly marked as the day on which this meal took place. All four Gospels witness to this.
Matt. 27:62
Mark 15:42
Luke  22:1, 7; 23:54
John  19:14, 31, 42

2e. The Jews are pictured as recognizing that the feast of the Passover is yet future. John clearly recognizes this.
John 13:1,4, 29    Recognized by the disciples.
John 18:28         Recognized by the enemies of Christ.

2d. The declaration of Christ clearly indicated that He would not eat this Passover. This was made while at the last supper.
Luke 22:16 ARV

3d. The violations of the law which Christ would have been guilty had He eaten the Passover ahead of time argue against it. The Passover is never called a supper. It is always called a feast.

The penalty of death was inflicted on those who ate early. Num. 9:10-13. No one was to leave the house until the morning; but all left the upper room before midnight. Exod. 12:22
This was to be observed as on the night in Egypt. Exod. 12:25
The Passover was eaten with shoes on and standing. But not so this supper. Exod. 12:11
Deut. 16:5-8 - Must be kept in Jerusalem, not outside.

4d. The failure on the part of the apostles to explain any change from the law in observing the Passover also argues against it.

Surely the apostles would have tried to explain away any apparent incriminations of the Lord if he had actually eaten the Passover out of its proper time and manner.
Silence certainly makes it appear that this last supper was in no sense regarded by them as the Passover feast.

5d. The problems that do arise can be very easily solved for the most part.

le. Problems relating to time can be settled by reference to the RV and parallel passages.
Matt. 26:17     cf. Mark 14:12 - This was preparation day.
Exod. 13:7 - No leaven was to be seen during the feast. But on preparation day it was seen and removed.
Exod. 12:16- The first day of unleavened bread was a Sabbath and no work was to be done. No purging out of leaven then.

2e. Problems relating to preparation for the Passover can be solved by remembering that they refer to plan without unforeseen interruption.
Matt. 26:17, 18
Mark 14:12, 14
Luke 22:8, 9, 14-15

3e. Problems inferring the preparation of the feast can be explained by understanding the whole Passover so far as the law allowed.
Matt. 26:19
Mark 14:15, 16
Luke 22:13
2 Chron. 35:10-11 is a special case in point. The Passover was prepared, but the lamb was not yet killed until the appointed time.

4e. Problems raised by the statement "When the hour was come" merely refers to the evening meal, as the parallel accounts indicate.
Matt. 26:20
Mark 14:17
Luke 22:14

2c. The Lord's Supper is not to be confused with the Eucharist which followed it.

ld. The time of the Lord's Supper.

le. The meal is in progress when a new departure is inaugurated by the Lord.
Matthew and Mark point this out.
Matt. 26:21, 26 "While they were eating" esqiontwn autwn
Mark 14:22
Matt. 26:26, 27 labwn o ihsouV arton kai euloghsaV eklasen kai douV toiV maqhtaiV eipen labete jagete ....piete
Mark 14:23

Notes:

1. The Eucharist is clearly distinguished from the meal.
They were eating the supper, and then came the Eucharist.

2. The Eucharist is clearly marked as a new departure in the course or at the end of the meal.

2e. The meal was finished before the inauguration of the Eucharist.
Luke and Paul both spoke of this.
Luke 22:20 "Likewise also the cup after supper."
meta to deipnhsai - temporal, after the act of eating. 1 Cor. 11:25
Luke 22:17, 19 labete....labwn
1 Cor. 11:24 eklasen (arton)  vs. 23

Notes:

1.   The meal has now run its course and is finished.
2.   The Eucharist is then initiated as a new departure.

2d. The nature of the Lord's Supper.

le. The meal was essentially a supper.   deipnon
Every reference to this meal as a supper indicates that it was more than a tidbit of bread and a sip of juice.
The Greek word is always used in the sense of a meal.
The word is five times: Luke 22:20; John 13:2,4; 21:20, 1 Cor. 11:20
Even the abuses suggest that it had the proportions of a meal.
1 Cor. 11:21

2e. The meal was specifically the Lord's Supper. kuriakon deipnon
1 Cor. 11:20

Without the definite article in this passage the emphasis is laid upon quality. Thus this meal is characterized by the Lord. He is the one who instituted it. He is the prominent person in it. He is the one to whom it points. He is the one who fills it with glory and blessing for all who indulge in it.

3e. The meal was in purpose a symbolical supper. 1 Cor. 11:34
If this meal is not for the purpose of satisfying hunger, then it is for the specific purpose of symbolizing truth.
Sects ought not exist at this table. (John 11:18-19)
Surfeiting is absolutely prohibited. (John 11:21-22)
Selfishness is also forbidden (John 11:33)
Singleness of eye to the glory of God is necessary (John 11:20-29).

THE PRACTICE OF THIS TOKEN IN THE CHURCH TODAY

THE PRACTICE OF THIS TOKEN IN THE CHURCH TODAY

 

 

In most churches today it has been completely lost. And this probably arises out of two things. One there has been a departure from the Word of God, and therefore in many churches it is more like a club than a spiritual society. Therefore the feeling of warm, personal affection has been lost.

But in other churches it may be that the token has been lost because there is no careful adherence to the commands of the word of God.

However, in Brethren churches there is a more or less strict attention given to the word of God so the token still prevails.

lb. It is communal for only believers observe it (1 Thess. 5:26).
Only those who are true believers are invited to participate in the threefold communion service.

2b. It is universal, for all engage in it (1 Thess. 5:26).
In the feetwashing service men with men and women with women engage in this practice as a part of this service.

3b. It is reciprocal, one kissing another and in return (Rom. 16:16).
This is protected against any misuse by men engaging in the token with men, and women with women.

4b. It is personal showing respect to one another (1 Cor. 16:20).
Each evaluates the other and pays respect to the individual with whom he engages in the service.

5b. It is spiritual in its overcoming power (1 Pet. 5:14)
It is the kiss of love, a love that recognizes all that the other is, and sees in him the value of the new life and rises above the purely natural and unattractive qualities.

6b. It is sanctified and separated to sacred use (2 Cor. 13:12).
As the believer participates in the feetwashing service, he makes personal inventory of self, makes inward confession of sin, and puts his feet into the hands of the brother as in the hands of Christ for cleansing. In this attitude he greets the brother with the holy kiss. At this time the kiss is more holy and separate than at any other time.

THE OBSERVANCE OF THIS TOKEN IN THE NEW TESTAMENT TIMES

THE OBSERVANCE OF THIS TOKEN IN THE NEW TESTAMENT TIMES

 

 

lb. It was a salutation or greeting among believers.

All five passages convey this idea. They were read in the public assembly. So this greeting was doubtless observed at some time during the public service. This usually came after prayer, when the elder gave the signal. This was not promiscuous. Lines were sharply drawn between male and female.
Thus men with men, and women with women. History does inform us that the token was abused. So there was need for admonition for limitation in order to protect the use.

2b. It was a symbol of welcome to new converts.
This was the natural impulse on the part of Christians to new converts. In western churches the handshake is the token of welcome, although this by no means conveys the fullness of emotion demonstrated in holy kiss.

3b. It was a sign of respect for newly ordained elders.
This was carried over from the Old Testament. When Samuel anointed David as king he kissed him (1 Sam. 10:1). Elders showed this respect to those newly ordained. Today, in western churches, this is observed in the congratulatory handshake.

4b. It was a token accompanying the Lord's supper or love feast.
More frequently than upon any other occasion this token was displayed at the Love-feast. Since it was a token of love, then at the Love Feast was the proper place for its bestowal. Usually the supper was opened with this token of love. Thus its holiness and sacredness was preserved.

THE MEANING OF THE TOKEN IN THE NEW TESTAMENT

THE MEANING OF THE TOKEN IN THE NEW TESTAMENT

 

 

Not all the references in the New Testament bear directly upon the practice of the "Holy kiss", but all the passages throw some light upon. the token. Five passages especially authorize the practice and set forth the obligation upon the churches and declare its meaning.

lb. The authorization for the holy kiss.
Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14

Each passage is a command delivered at the close of an epistle.
From the nature of the command it appears that the Holy Kiss was a custom in Christian Society, but Gentile churches had not yet begun to observe it.

2b. The place where these passages appear.
Not one of these passages appear in the historical section of the N.T. They do appear in the epistolary and doctrinal section. While the Lord may have given express command on this token, it is not recorded, and therefore it was left to Paul and Peter to write this to the Christian society. Perhaps this is nothing more than urgency to observe the right and proper greetings among believers.

3b. The meaning of this token in the church. Note the following six things:

lc. This token was to be communal, operating solely within the society of believers. 1 Thess. 5:26
2c. This token was to be universal within the churches of the Christian community. 1 Thess. 5:26
3c. This token was to be reciprocal within the Christian society.
(Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14).

Note the phrase "one another" a translation of the reciprocal pronoun.
This brought the testimony of the pagan world - "Behold, how they love one another".

4b. This token was to be personal in its display of affection.
The word kiss comes from the word love, which is personal and warm in its display of affection.

Not all things about believers can be said to be attractive and incite pleasure, but one thing is true, for every believer, they possess the life of God, the Holy Spirit, and this alone was sufficient incite the display of affection in the token of the Kiss.

5b.  This token was to be spiritual in its strength and power.
Peter refers to it as the "kiss of love" ASV (1 Pet. 5:14)

The word love is the word "agapao agaphV), indicating that the kiss should represent the value the giver placed upon the person who received the token.

6b. This token was to be sanctified in its exercise.
Four times the word "holy" is used in connection with the command.
Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:14.

This word means to set aside to a sacred and sinless purpose. This would call for discernment as to the place and time of its use. Hence the token was to be guarded as to the frequency and place of bestowal.

THE APPEARANCE OF THE WORDS IN THE NEW TESTAMENT

THE APPEARANCE OF THE WORDS IN THE NEW TESTAMENT

 

 

lb. There is the noun "Kiss" (Philema - jilhma).

This appears 8 times in the N.T. an is always rendered by the word kiss.
Luke 7:45; 22:48; Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14
In its root meaning it is the word for love of a warm and personal kind.

2b. The simple verb "Kiss" (Phileo jilhsw).
The verb appears 25 times in the N.T. and all but four appear in the Gospels. Only 3 times is this word rendered "kiss", and each time in connection with the treachery of Judas.(Matt. 26:48; Mark 14:44; Luke 22:47).
In every other case the word is translated "love".
This is the usual word for denoting warm, personal affection.

3b. The compound verb "Kiss" (kataphileo katejilhsen).
This word appears five times in the N.T., four being in the Gospels.
Matt: 26:49; Mark 14:45; Luke 7:38; 15:20. Once in Acts 20:37.
The preposition compounded. with the verb intensifies its meaning, and conveys a passionate display by smothering  with kisses.
This was the manner in which Judas betrayed. Christ.(Matt. 26:49; Mark 14:45)
The sinful woman showed her love for Christ in this way (Luke 7:38).
The father manifested his love for the returning prodigal this way (Luke 15:20).
The Ephesian elders showed their love for Paul in this manner (Acts 20:37).

THE SALUTATION OF THE SAINTS

THE SALUTATION OF THE SAINTS

Introduction

 

1. The Kiss has been the token from time immemorial, and it is not strange that the Bible should speak of it.

(1) It has come to take its place within the Christian Church just as in society in general

(2) What has prominence in human society is often carried over into spiritual society. But it has now been given new meaning.

(3) Though this token may not have attained the status of an ordinance as some think, it has never-the-less been sanctified and set aside to sacred use.

2. Tracing the word through the Bible, one must conclude that the "kiss" signifies affection.

(1) It marks intimate relation, and at least it indicates respect.
Gen. 45:15
1 Kings 19:20

(2) It sometimes rises to the point of reverence and from there reaches the point of worship.
1 Sam. 10:1
Psa. 2:12

(3) But the kiss always signifies some degree of affection whether true of false.

THE PRECIOUSNESS OF THE LORD'S SUPPER

THE PRECIOUSNESS OF THE LORD'S SUPPER IN THE EXPERIENCE OF THE CHURCH

 

 

Four names have been given to this meal which clearly indicates what this meal meant to the members of the early Church. All of these were made a part of the record of Holy Scripture and therefore preserved for future generations of God's people. These enable Christians to evaluate the im­portance and the preciousness of this part of the Communion service.

lb. In substance it is called a supper.
The first name describes the elements of this aspect of the communion service. It is called a supper. This means that this aspect of the communion was substantial in character. It was the main part of the entire gathering for communion. It consisted in a full meal. It lasted over an extended period of time. It was made up of the elements of food that ministered to their physical senses and to their physical well-being. It created in them the sense of physical satisfaction. It was something that the entire assembly felt and enjoyed. This was no mere tidbit of bread and a mere sip of juice that could be forgotten almost immediate­ly.

2b. In source this meal was called the Lord's Supper. The Lord Jesus Christ is the One who arranged for and direct­ed this meal. He is the One who was the host of this meal. And He is the One who was at the very center of this meal. And above and beyond all this, Christ is the One who made this meal possible. He was shortly to lay down His life in order to save the men and the women who would gather at this supper. He was the one who would send the Holy Spirit that this is described as it is in Acts 2:42--‑

"And they continued steadfastly in the apostles' doctrine" - This is what they believed.

"And fellowship" - This is what they felt about one another.

"And in the breaking of bread" - This is what they experienced.

"And in prayers" - This is what they displayed in worship and devotion.

The love feast provided an exhibition to the world that made a profound impression. One writer expressed it thus: "Behold, how they love one another".

At first this meal was practiced daily. This was true when the entire church was located in the area of Jerusalem. Later, when the church was scattered, and persecution broke out, other arrangements had to be made. But for many years it was something that took place every Lord's day. No com­mands were ever made as to the frequency of the communion service. This would have to be arranged in relation to the circumstances confronting each assembly of believers. But as often as they did carry it out, this meal was to be a part of this sacred gathering.

4b. In satisfaction this meal consisted in a glad, joy­ous, happy occasion. Both Peter and Jude use a word for feast that describes this sense of deep satisfaction. (2 Pet. 2:13; Jude 12). The emotional effect of this meal upon the people was to create a sense of deep satisfaction issuing in joy and happiness. This was shared by all the people. They rejoiced that they belonged to this assembly of saints. They treasured the fact that they were children of God and had a sure hope for the future. They experienced a new concern for one another and willingly made what they pos­sessed available to others who had need. They shared a com­mon concern for the physical welfare of each other. All this and more found its central feature in this meal, and created the sense of abiding joy they experienced every time they gathered together for the communion service.

5b. As always, in the ease of sacred things, those who live after the flesh are bound to abuse them. All this was true with the Lord's Supper. Both Peter and Jude refer to the spots in their feasts of love (2 Peter 2:13; Jude 12). Paul had to administer a severe rebuke to those who were desecra­ting the Lord's Table (1 Cor. 11:17-34). But he did not counsel discontinuance. He did not give them direction for correcting the abuse. His approach to the love feast should be ours, not an abandonment of the form.

THE PREEMINENCE OF THE LORD'S SUPPER IN THE SCRIPTURES

THE PREEMINENCE OF THE LORD'S SUPPER IN THE SCRIPTURES  IN REFERENCE TO THE COMMUNION SERVICE

 

 

lb. John makes reference to this meal as a supper (John 13:2,4). This is the name given to the meal eaten at the close of the day. It was a full meal. It was not a tidbit of bread and a sip of juice. It was the big meal of the day when the work was finished and people were making ready for rest. Unlike the customs of our country, it was not partaken at five or six in the evening, but rather anywhere from 8 to ten o'clock. The main substance was bread (John 13:18). Along with this there was a sort of soup or broth into which the bread could be dipped making a sop (John 13:26, 27). This meal was not in any sense to be construed as the Passover meal. For that was yet future as indicated by John (John 13:29). The disciples thought that what Jesus had said about Judas, and because he was the treasurer and carried the bag, that Jesus had sent him forth to buy what was necessary for the Passover feast which was fully 24 hours in the future.

2b. It is Paul who pointed to the significance of this meal when he referred to it as the Lord's Supper (1 Cor. 11:20), a term which has persisted from the beginning. This meal was inaugurated by the Lord Himself. He is the one who presided at the meal. And it is clear that He was the very center of this meal. All this led Paul to use a term that would distinguish this meal from any other. He used an adjective made on the word Lord. This was the Lord­ing Supper. This means more than that the meal belonged to Him. It means that He is the center and substance of this meal. This is the pattern that is used by John when referring to the Day of the Lord in Rev. 1:10. It is the Lording Day. He is the center and substance of that day. It is therefore impossible to treat this meal as something on the common level. But that is exactly what the Corinthians’ were doing, and this called forth the severe denunciation of Paul. They came together not to eat the Lord's Supper, but to eat their own supper. This gathering was for the worse and not for the better. There were divisions among them, which is the very thing this meal was to correct. Treating it as they did, some went hungry, and some were even drunken. If it is mere hunger they seek to satisfy, then let them eat at home. And in coming together let them re­member that this is the family of the Lord and they should wait on one another. This is the Lord's Supper.

3b. The preeminence of this meal is further indicated by reference to it as the "breaking of bread" (Acts 2:42, 46). Four times in the book of Acts this expression is used and it always has reference to the Lord's Supper. It is true that some theologians have usurped this expression and applied it to the Eucharist, and that is the commonly under­stood application. But a careful examination of the phrase will demonstrate that it refers to the meal. Take for instance the case set forth in Acts 27:34-35. As a prisoner Paul is being transported to Rome by ship. A storm has overtaken the ship and a wreck is in prospect. Some of the sailors are about to flee in small boats. Paul warns them that the only hope is to remain in the ship. To appease the gods, the sailors are fasting. And Paul urges them to take some food. 14 days without food has left them weak and in despair. So Paul encourages them with the words that there shall be no loss of life. "And when he had thus spoken, he took bread, and gave thanks to God in the pre­sence of them all: and when he had broken it, he began to eat". In this situation you can be sure he was not admin­istering the Eucharist. But he was leading in the partici­pation of a meal.

Now the expression "the breaking of bread" grows out of the customs of that day. Meat, that is, the flesh of animals was not the central item of a meal, such as is true in our society. The central item was bread. Grain, ground into flour, was mixed and then baked into cakes, and these cakes were hard. It was absolutely essential for the substance to be broken so that it could be distributed to those at the meal, and for it to be in small enough portions for it to be eaten by the participants of the meal. The other items of food were added to the bread. But bread was the important item of the meal, and provided the way by which the meal was described.

Is it not significant that in making reference to the activity of the early church that it is the meal which is especially mentioned? Notice the reading of Acts 2:42, 46-‑"And they continued steadfastly in the apostles' doctrine and fellowship, and in the breaking of bread, and in prayer. . . And they, continuing daily with one accord in the temple and breaking bread from house to house, did eat their meat (food) with gladness and singleness of heart". This does not mean that they did not observe the feetwashing and the Eucharist, but it does mean that the meal was pre-eminent. In the one other instance that it is mentioned in the New Testament, it is still the meal that stands out as pre-eminent. Listen to Acts 20:7, 11. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them. . . When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed".

All this is sufficient to make it clear that the supper was the outstanding feature of the communion service in the experience of the early church. This does not mean that the feetwashing service and the Eucharist were in any sense de­meaned in their estimation. The feetwashing service was essential to full fellowship and enjoyment of the Lord's Supper, and the Eucharist was to remind them that it was Christ's work at Calvary that provided the absolute founda­tion upon which the experience of the supper was possible. But the Supper was preeminent.