ROME - The Great Private Interpreter by Dr. Peter S. Ruckman

Author:Dr. Peter S. Ruckman [Ruckman, Dr. Peter S.]
Language: eng
Format: epub, mobi
Publisher: BB Bookstore
Published: 2011-08-18T07:00:00+00:00

THE FIFTH

PRIVATE INTERPRETATION

The fifth private interpretation of Rome is in connection with the following verses from Matthew 26:

“And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins” (Matt. 26:26–28).

Before examining the Roman private interpretation of the passage (which, as all Roman interpretation, is arrived at by either ignoring the Scriptures or misapplying the Scriptures), let us see what the Scriptures themselves have to say about the passage.

“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....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....For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body” (1 Cor. 11:23–29).

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body:” (1 Cor. 10:16–17).

“For by one Spirit are we all baptized into one body...” (1 Cor. 12:13).

“The church, Which is his body, the fulness of him that filleth all in all” (Eph. 1:22–23).

“Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor. 5:16).

Instead of running to John 6 (a pre-crucifixion Jewish discourse) as any first-century Ebionite would do, we have quoted the exact matching and fitting passages, where the Prince of the Apostles and Chief, Paul, writing to Gentile Christians in Europe, describes the purpose and meaning of the Paschal Supper. Note that the “body of Christ” in the Pauline Epistles (where it deals with communion) is never the earthly, fleshy body of a dead Saviour—it is always and in every place a reference to the risen body of a living Lord. Furthermore, the risen body has no blood (1 Cor. 15:50; Luke 24:39), and it is composed of people who are “members of his body, of his flesh, and of his bones” (Eph. 5:30). The “body” taken at communion is a risen body of believers who have been crucified, dead, buried, and risen with Christ (Rom. 6:1–6). Not by the wildest stretch of the depraved imagination could this body be the pre-crucifixion body of a physical Jew about to be crucified.

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