Copyright © 2016 Richard C. Barcellos. All rights reserved.
Note the translation of the particular phrase under consideration—“the Lord’s day.” It is not translated “the day of the Lord,” as in 2 Peter 3:10, because it is a different construction and uses a different word for “Lord.” Second Peter 3:10 reads, ἡμέρα κυρίου (hēmera kyriou [“the day of the Lord”]). The word κυρίου (kyriou [“of the Lord”]) is a genitive masculine singular noun. It comes from κύριος (kyrios), a noun meaning “Lord.” In the context of 2 Peter 3, “the day of the Lord” clearly refers to the eschatological day of the Lord, “the day of God, because of which the heavens will be destroyed by burning” (2 Pet. 3:12). Peter is clearly referring to the last day judgment, the day of the resurrection (see John 5:28-29 and 6:40).
Revelation 1:10, however, reads τῇ κυριακῇ ἡμέρᾳ (tē kyriakē hēmera [“the Lord’s day”]). The word κυριακῇ (kyriakē), translated “Lord’s,” is a dative feminine singular adjective, agreeing in case and gender with the noun it modifies…
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Before stating several more rules which should direct the expositor, particularly those which relate more directly to the interpretation of words and phrases, let us mention several warnings which need to be heeded.
First, do not assume at the outset that all is plain and intelligible to you, for often the words of Scripture are used in a different and higher sense than they are in common speech. Thus it is not sufficient to be acquainted with their dictionary meaning: rather do we have to ascertain how they are used by the Holy Spirit. For example, “hope” signifies very much more in the Word of God than it does on the lips of men.
Second, do not jump to the conclusion that you have arrived at the meaning of a term because its force is quite obvious in one or two passages, for you are not in a position to frame a definition until you have weighed every occurrence of it. That demands much toil and patience, yet such are necessary if we are to be preserved from erroneous ideas.
Third, do not conclude that any term employed by the Spirit has one uniform signification, for that is far from being the case. The force of these cautions will be made the more apparent in the paragraphs that follow.
Arthur W. Pink-Interpretation of the Scriptures
Thomas DUNGAN was born in London on Feb. 13, 1634 to William DUNGAN and Frances Weston (Latham). William was a perfumer and he and Frances were the parents of two boys and two girls with Thomas the last born.
William DUNGAN was a perfumer and the family resided in St. Martin’s in the Fields. He never came to America though his descendants are numerous here. William DUNGAN died in 1636 and his wife Frances married Jeremiah CLARKE. Thomas came to Rhode Island with his mother and step-father before 1638, and were some of the first settlers of Newport. Thomas studied the ministry under both Roger WILLIAMS and the Rev. William VAUGHN in Rhode Island. William VAUGHN was Frances LATHAM’s fourth husband after Jeremiah CLARKE died. In 1656 Thomas was a freeman and in 1663 he married Elizabeth WEAVER (1645-1697) daughter of Clement WEAVER and Mary FREEBORN. Thomas and Elizabeth became the parents of nine children.
In 1677 he was named with forty-seven others who took grant of 5,000 acres to be called East Greenwich. He deeded his cousin (i.e. nephew) Thomas WEAVER, of Newport, 100 acres in East Greenwich, for love and in 1682 he and his wife Elizabeth sold John BAILEY, late of Portsmouth, 50 acres in Newport.
In 1684 Thomas DUNGAN and his family moved to Cold Spring, PA and established a Baptist church, of which he was the first pastor. Morgan EDWARDS gives the following account of him. “In 1684, Thomas DUNGAN removed from Rhode Island and settles at a place called Cold Spring, Bucks County, between Bristol and Trenton.” After alluding to the breaking up of the church in 1702 (an old grave yard stone marking the site of the church in 1770 when Edwards wrote), he further says of Mr. DUNGAN, “The Rev. Thomas DUNGAN, the 1st Baptist minister in the Province, now (1770), exists in a progeny of between 600 and 700.”
Thomas DUNGAN died in 1688 and was buried in the churchyard in Cold Spring.
copyright? 1999 Sons & Daughters of America’s First Families All Rights Reserved
Source [Reformed Reader]
As you all know I took a vacation through July 4th week in order to get a home project accomplished. The fact is, due to the severe temperatures and also that the project was a pretty big one, I never finished. So now I have been trying to finish on weekends and that is the reason my special articles have not been coming out on this blog. Hopefully I will be through with this in about a month or so. So please excuse me for lack of content here on this blog.
I hope you enjoy the few articles I got up for this week.
Hershel L. Harvell Jr.
Friends will remember that it is not our object to preach the doctrine which is most popular or most palatable, nor do we desire to set forth the views of any one person in the assembly; our one aim is to give what we judge to be the meaning of the text. We shall probably deliver doctrine which many of you will not like, and if you should not like it we shall not be at all surprised, or even if you should be vexed and angry we shall not be at all alarmed, because we never understood that we were commissioned to preach what would please our hearers, nor were expected by sensible, not to say gracious men, to shape our views to suit the notions of our audience. We count ourselves amenable to God and to the text; and if we give the meaning of the text, we believe we shall give the mind of God, and we shall be likely to have his favor, which will be sufficient for us, contradict us who may. However, let every candid mind be willing to receive the truth, if it be clearly in the inspired Word.
Charles H. Spurgeon- Salvation Altogether by Grace (2 Timothy 1:9)- Delivered on Sunday Morning July 29th, 1866
by Charles H. Spurgeon (1834-1892)
“Just now we have to do with [those], who are not far from the kingdom, but have come right up to the wicket gate which stands at the head of the way of life. One would think that they would hasten to enter, for a free and open invitation is placed over the entrance, the porter waits to welcome them, and there is but this one way to eternal life. He that is most loaded seems the most likely to pass in and begin the heavenward journey; but what ails the other men? This is what I want to find out. Poor fellows! they have come a long way already to get where they are; and the King’s highway, which they seek, is right before them: why do they not take to the Pilgrim Road at once?…Only the Lord Himself can …lead them to take the great decisive step. Yet the Lord works by means; and I have prepared this little book in the earnest hope that He may work by it to the blessed end of leading seekers to an immediate, simple trust in the Lord Jesus.” —from the Preface, Charles Spurgeon
Item code: atwg.
CHAPTER 30-THE LORD’S SUPPER #Mt 26:26-30 Mr 14:22-26 Lu 22:14-20 #1Co 10:16,17,20,21 11:17-34
The Old Covenant religion was characterized by ceremonies and the priest was the important person. He offered sacrifices for his own sins and then for the sins of the people. These ceremonies were typical and found their fulfillment in Christ. This made them temporary. They passed away with the coming of Christ and the one sacrifice He made.
In the New Covenant religion there are but two ceremonies or ordinances: baptism and the Lord’s Supper. Baptism symbolizes the work of Christ in death and resurrection; and also our legal union with Him in death and resurrection. In Him we are dead to sin and alive unto God. The Lord’s Supper symbolizes our participation of the benefits of Christ’s death and resurrection.
Baptism says that the believer is in Christ; the Lord’s Supper says that Christ is in the believer. These two ordinances gave us a full picture to the eye of the whole gospel. Do not save but give us a picture of what saves.
We will try to answer some pertinent questions concerning the Lord’s Supper.
1. What is it?
2. Why observe it?
3. How should we observe it?
1. WHAT IS THE LORD’S SUPPER?
1. It is a memorial supper. It is to be done in memory of Christ.
2. It is a church ordinance, a church act. The church must act in concert. Christ is one bread or loaf and the church is one body. At Corinth it was observed individually or in groups or parties. One group would come and bring their basket and eat, then another group, and so on. The rich would have a big meal and get drunk; the poor would have nothing and go away hungry. Paul says tarry one for another. Thinking of it as a church ordinance, we might ask, Who is to come to the table? What are the steps to take to get to the table?
2a) Salvation- one must be a believer.
2b) Baptism-all Christians say that baptism must precede the Lord’s Supper.
2c) Church membership.
2d) Self examination.
2. WHY OBSERVE IT?
1. Because Christ commanded it. “And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me” (#1Co 11:24).
2. It is to help us remember His blood shed for us. “And he said unto them, This is my blood of the new testament, which is shed for many” (#Mr 14:24).
3. HOW SHOULD WE OBSERVE IT?
1. It is to be done worthily. That is, in a worthy manner. Not a question of personal worthiness. It is not to honor ourselves as if we were worthy. He is to be honored as the one altogether worthy.
2. What is the worthy manner of observing it? Answer: There must be the exercise of three faculties: memory, faith, and hope.
2a) Our memory must work. Memory looks back. We are to remember Christ, not father or mother or wife, or any other human being. And we are to remember Christ on the cross dying for our sins. Christ said: “This do in remembrance of me”. We are not to remember Jesus lying in the cradle or Jesus going about doing good. We are to remember Him as He hung on the cross.
2b) Faith must be exercised. What does faith do? It discerns his body. In partaking of the emblems of the body and blood of Christ we are symbolizing our faith. Just as eating is appropriating food for the body; so faith is appropriating the benefits of His shed blood.
2c) Our hope is exercised. “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (#1Co 11:26). In observing the Lord’s Supper we should look back at the cross and look forward to the future when we will have all the benefits of the cross in glorification.
Communion is a misunderstood word. We talk about communing with one another at the Lord’s table. It is not communing with one another but with Christ. We commune with one another only in the sense that we are physically together, but we all participate together as a unit of His blood by means of the symbol. We participate symbolically occasionally while we participate by faith continually.
The Corinthians perverted the Lord’s Supper:
1. By mixing with heathen ceremonies, “Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils” (#1Co 10:21).
2. By making it a common meal to satisfy hunger. “For if we would judge ourselves, we should not be judged” (#1Co 11:31).
3. By failure to discern the Lord’s body. “Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord” (#1Co 11:27).
4. The order and meaning of the Lord’s table. “For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come” (#1Co 11:23-34).
C. D. Cole-Definitions of Doctrine-Volume 3