There is the future element because we do not just look to the past, to a Christ who died on the cross for our sin and rose again. Rather, that same Jesus who died and rose again ascended to heaven, and He is coming again. He said to His disciples, “In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2-3). The same Jesus whom we look to in the past is the Jesus we look to in the future.
There is the future element because we do not just look to the past, to a Christ who died on the cross for our sin and rose again. Rather, that same Jesus who died and rose again ascended to heaven, and He is coming again. He said to His disciples, “In my Father’s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2-3). The same Jesus whom we look to in the past is the Jesus we look to in the future.
The fourth view is that of John Calvin, who took something of a middle position between that of Luther and Zwingli. Calvin argued that Christ is present in the communion service, but not physically. In that respect, Calvin thought Zwingli was right. The body of Jesus is in heaven, where He has ascended and has given gifts to men. But that is not the only way Christ could be present. Calvin maintained that Christ is present spiritually, which he believed was far more important than a material presence. Because the Lord Jesus Christ is with us in a spiritual way by the Holy Spirit, He can say in Matthew 28 that He is with us even to the very end of the age (v. 20).
It is a great shame that the Lord’s Supper and our interpretation of it have become such a cause of division within the Christian Church. The chief cause of trouble here is the Lord’s statement that the bread is His body. There are four major ways in which this has been interpreted.
Another problem, which is closely wrapped up with the first and seems to be Paul’s major concern, is that by conducting themselves in that manner they were actually producing divisions among themselves in the very midst of the observance that was supposed to indicate that the church, in all of its diverse parts, was actually one.
One of the wonderful things about the sacraments and ceremonies of the Christian Church is that when they are practiced properly, they recognize the equality of all men and women before God. None of us comes with any special privilege, but rather we all come as sinners in need of the grace of God, and that we must come equally and be received equally on the basis of what Christ has done.
Jesus spoke of Himself as the one who gives freedom, and it is the freedom that comes in the Gospel, of which we read in the written Word of God. As Jesus said in John 8, “Then you will know the truth, and the truth will set you free” (v. 32). The truth of God is what we find in passages like these, where we see that we will not be free when we say to ourselves, “I must be able to do what I want to do, and whenever I want to do it.” Rather, true freedom is found when we can say, “I want above all things to have God glorified in my life.”
As Paul moves from the end of chapter 10 to the beginning of chapter 11, we see how the theme of freedom continues with regard to how men and women relate within the church of Jesus Christ and also in marriage. Although Paul is certainly responding to concerns that had been brought to him by the Christians in Corinth, he is linking his answer with what he said in chapter 10 about freedom. There are restrictions that apply in how each other uses this freedom.
Canadian Committee of The Bible Study Hour
PO Box 24087, RPO Josephine
North Bay, ON, P1B 0C7
