The Berean Expositor
Volume 22 - Page 33 of 214
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I Cor. 1: 3-7, that as the Lord has not come, we must still "come behind in no gift:
waiting for the revelation of our Lord Jesus Christ"?
In the second instance the fallacy of the argument is more manifest, for we do not
possess the gifts. In the first instance, however, the gathering round the Lord's table
would appear to fulfil all the requirements, but, when we take into account the solemn
statements of the closing verses of this chapter, it is manifest that the mere observance of
the ordinance may only be an apparent obedience.
"Guilty of the body and blood of the Lord . . . . . For this cause many are weak and
sickly among you and many sleep" (I Cor. 11: 27-34).
Again, in I Cor. 10: 16, 17, a vital connection is established between the "one body"
and the "one loaf". As this "one body" is clearly the one church possessed of the varied
spiritual gifts (I Cor. 12: 12, 13, 27), it is clear that the continuation of the Lord's Supper
by those who have not spiritual gifts, is as lacking in scriptural justification as the
observance of the Supper based upon the argument that the words "Till He come" cover
the present dispensation. When the hope of Israel passed away from the immediate
horizon, gifts passed with it.
The connection between the Lord's Supper and the new covenant is another feature
linking this coming with the restoration of Israel. The reader is referred to the series
"Studies in the Prophets" in  Volume XVIII, page 37,  for an article showing the
connection of the restoration of Israel with the new covenant. The church of the mystery
is so far removed from the restoration of Israel, that it has its place during the very period
when Israel are set aside. The phase of the Lord's coming that constitutes the hope of
that church differs in many respects from the hope of the church during the Acts. It is
connected neither with spiritual gifts to confirm, nor with symbolical rites to remember,
nor with the new covenant (which cannot be severed from the hope of Israel--see
Jer. 31: 31-37). The "new testament" of Matt. 26: 28 is exactly the same as the
"new covenant" of Heb. 8: 8.
The parousia.
The parousia, or "personal presence" aspect of the Lord's coming occurs in
I Cor. 15: 23: "Christ the firstfruits; afterward they that are Christ's in His parousia.
Then the end." The reader is referred to Volume XX, page 188, for the connection
between firstfruits and the second coming.  While much else must be said in the
exposition of this passage as a whole, in its reference to the second coming of the Lord, it
is but one of a series of passages that present an unbroken testimony. It is evident that
the particular resurrection of those who are in Christ at His parousia, that is in view here,
is described with fuller detail in verses 51-58. In so doing the apostle is not inspired to
add anything to prevent his readers associating the "last trump" here with the last trump
of which John subsequently writes in the Apocalypse; neither does he see anything in the
coming of the Lord as then taught and expected that would prevent him from intimately
connecting that coming with Israel's restoration, as witness the "When . . . . . then" of
I Cor. 15: 52, and Isa. 25: 1-9. In Matt. 24: the Lord associates His coming with,