Ques. 8.-"Was the bread used at the Lord's Supper, leavened or not ? In 1 Cor. 10:16, ' the bread which we break' is the communion of the body of Christ. As there was no evil in Him, could that which speaks of evil be used in the symbol?"

Ans.-It is very likely that, the Lord's Supper being instituted at the close of the passover feast, where no leavened bread was allowed, our Lord used that which was at hand, the unleavened bread of the passover. We must remember, however, that for us, being no longer under Judaism, the significance of literal leaven in our daily use is entirely of the past. The point to note is that bread was used-the ordinary food of man. Our blessed Lord gave up His body unto death in order that He might be the food of His people. In taking, at the Lord's Table, that which ordinarily is our food, we do not raise the question at all whether it is leavened or unleavened. It is Christ Himself whom we remember and who is typified in the bread which we break.

Ques. 9,-"What is the meaning of Jude 6? ' Angels being kept in chains under darkness, unto the judgment of the great day?' Peter speaks of angels being cast down to hell and also of spirits in prison. Did the Lord Jesus preach to these when His holy body lay in the grave? Will both men and angels be judged at the Great White Throne ? "

Ans.-Jude teaches that a certain part of the fallen angels are reserved in chains. We know from the Gospels that another part were allowed to range the earth; and Eph. speaks of "wicked spirits in heavenly places." Without doubt, at least two classes of fallen spirits are suggested here, those who are in bondage and those who are free. Cannot divine wisdom be seen in this, as though God would show that neither repression nor liberty have changed their moral character?

The passage in 2 Peter 2:4 seems to refer to the class of angels who are kept in chains under darkness; but "the spirits in prison" evidently refer to the disembodied spirits of the sinners before the flood who, rejecting the preaching of Noah, perished then, and their spirits are now in prison. It was by the Holy Spirit in Noah that the Lord Jesus went and preached to these, and not during the time when His body lay in the grave. He, blessed be His name, was enjoying the Father's presence during that time, as He committed His Spirit into His Father's hands.

As to angels being judged at the Great White Throne, Scripture is silent, and so we must be content with the general statement of Jude; they will be judged at the great day. The apostle Paul in 1 Cor. 6:, tells us that we shall judge angels in association with Christ.

Ques. 10.-"Please explain 1 Cor. 11:33, 'Tarry one for another.'"

Ans.-It was evidently to correct the dreadful abuses which had fastened upon the observance of the Lord's Supper in connection perhaps with the "Love-feast" (agape] preceding it; feasting and exhibitions of pride were common. One was hungry and another drunken. Instead of all this fearful disorder, they were to satisfy their proper appetites at home, so that their coming together would be unitedly to show the Lord's death, and to remember Him. "Tarry one for another" would suggest the unity which is so essential for true remembrance of the Lord. No doubt there are many applications of this to present needs. The Lord's Supper is not to be taken merely in an individual way, that is, as though others were not present. Personally, we may be in communion with Him and yet others may need that waiting upon God which so searches the heart and brings us into His presence. Thus, due deliberation will mark the holy season.

On the other hand, we must guard against a slavish fear to take the bread, and beware of suspecting that others may not be in a proper spiritual condition for this. We ought to esteem others more highly than ourselves, and unless there is manifest proof that saints are eating unworthily, we should keep the feast with all confidence in the Lord and in one another through the Lord.

Q. 11.-"In the April number of Help & Food, p. 94, I find the expression, ' It must be one who nevertheless is a creature' etc. Is it ever proper to speak of the Lord in His humanity as in any sense a creature, even though by coming into the world by the gates of birth He took His body from creation ?''

Ans.-Perhaps the expression might have been more guarded. While the truth of incarnation is the thought presented, our questioner of course does not mean to say that our Lord's body merely was taken from creation. We know He had a human soul and spirit as well. The difficulty in the expression seems to be that the term "creature" suggests personality, and we know as to His personality, our blessed Lord was ever Son of God. He had a creature-nature, however, and this is all that is intended in the passage.