The following quotation is provided regarding Moab, namely: " MOAB AND THE MOABITE STONE  (Mō´ ăb, Mō´ a bīte)  Personal and national name and monument the nation left behind.  The narrow strip of cultivable land directly east of the Dead Sea was known in biblical times as ' Moab, ' and the people who lived there, as ' Moabites. '  Moab is rolling plateau (averaging approximately 3,300 feet elevation), bounded on the west by the rugged escarpment which drops down to the Dead Sea (itself almost 1,300 feet below sea level), on the east by the desert, and running through it the steep Wadi Mujib canyon (the Arnon River of biblical times).  The Mujib/Arnon, which flows essentially east-west and enters the Dead Sea approximately mid-way along the latter's western shore, separates northern Moab from Moab proper.  Relatively few springs appear on the Moabite plateau, and the waters of the Mujib/Arnon are virtually inaccessible because of the steepness of the river canyon.  Still, the area is well watered by winter rains brought by winds from the Mediterranean.  The porous soil holds enough of the moisture for the villagers to grow cereal crops and to find good pasturage for their sheep and goats.  Moab's agricultural productivity is illustrated by the biblical passages pertaining to Ruth and King Mesha, surely the two best-known Moabites from the Bible.  The book of Ruth opens with a time of famine in Judah; thus Elimilech, Naomi, and their two sons emigrated to Moab where food was still available (Ruth 1:1-5).  King Mesha, we are told, ' was a sheep breeder; and he had to deliver annually to the king of Israel a hundred thousand lambs, and the wool of a hundred thousand rams ' (2 Kings 3:4 RSV). "¹  The people of Israel were in Moab at the time of Deuteronomy, chapter five ( see Deuteronomy 4:46; 34:6, for example ).  NOTE: The picture, located at the upper, left corner of this paragraph, was downloaded from the " bing.com " web page.²

A regular meal is not to be eaten in the sacred assembly ( see Matthew 18:20, for example ).  In 1 Corinthians 11:21, 22, and 34, it is written, " ²¹ For in eating, each one goes ahead with his own meal.  One goes hungry, ^u another gets drunk.  ²² What!  Do you not have houses to eat and drink in?  Or do you despise ^v the church of God and ^w humiliate those who have nothing?  What shall I say to you?  Shall I commend you in this?  No, I will not.…  ^34 i if anyone is hungry, ^j let him eat at home — so that when you come together it will not be for judgment.  About the other things ^k I will give directions ^l when I come " ( Emphasis mine, R.E.W. ).  The apostle Paul ( see 1 Corinthians 1:1 ) wrote ( see 9:1 and 16:21, for example ), here, that, as Christians, members of the church, we are to eat a regular meal at home — NOT at the church building. Thus, a fellowship hall is clearly condemned in the Holy Bible.  At a house church, make sure the sacred assembly has been properly ended before going to the kitchen to prepare and eat the regular meal ( see 1 Corinthians 14:40, for example ).  God makes a distinction between a fellowship hall and a house church.

The concept of the shadow of the law of Moses, versus the true form of these realities, regarding the Lord's supper, is demonstrated in Table 2, below:

Table 2: The shadow of the law of Moses versus the true form of these realities.

(†)  In Exodus 12:43-49, it is written, "' ⁴³ And the LORD said to Moses and Aaron, "'" This is the statute of the Passover: no foreigner shall eat of it, ⁴⁴ but every slave that is ^f bought for money may eat of it after you have circumcised him.  ^45 g No foreigner or hired servant may eat of it.  ⁴⁶ It shall be eaten in one house; you shall not take any of the flesh outside the house, and ^h you shall not break any of its bones.  ^47 i All the congregation of Israel shall keep it.  ^48 j If a stranger shall sojourn with you and would keep the Passover to the LORD, let all his males be circumcised.  Then he may come near and keep it; he ^k shall be as a native of the land.  But no uncircumcised person shall eat of it.  ⁴⁹ There shall be ^l one law for the native and for the ^j stranger who sojourns among you "'"'" ( Emphasis mine, R.E.W. ).  In Colossians 2:11, 12, it is written, " ¹¹ In him also ^v you were circumcised with a circumcision made without hands, by ^w putting off the body of the flesh, by the circumcision of Christ, ^12 x having been buried with him in baptism, in which ^y you were also raised with him through faith in ^z the powerful working of God, ^z who raised him from the dead. "  Since denominational baptisms do not save those who receive them ( see Exodus, chapter 14; Matthew 4:19; Mark 2:18; John, chapter 9 ( especially verse 28, for example ); Acts 4:5-12; and 1 Corinthians 10:1-5 ( especially verse 2, for example ), for example ), members of religious denominations, parties, or sects, do not have a covenant relationship with God ( see also Acts 2:38, 41, and 47 ( KJV, for example ); Romans 6:15-23; Colossians 1:1-23 ( especially verse 20, for example ); and Revelation 1:1-8 ( especially verses 4-6, for example ), for example ).  Therefore, anyone who is not a member of the church of Christ is not allowed to partake of the Lord's Supper.

(‡)  In Matthew 28:5, 6, it is written, " ⁵ But the angel said to the women, ' Do not be afraid, for I know that you seek Jesus who was crucified.  ⁶ He is not here, for he has risen, ^s as he said.  Come, see the place where he² lay. '"  In Matthew 28:6, the angel was proclaiming the Lord's death, which is an act associated with partaking of the Lord's supper.  Since the Lord's supper is the primary reason for assembling on Sunday, Matthew 28:1-10 is Scriptural authority for assembling for worship on Sunday morning.  Also, a reference to partaking of the Lord's Supper is found in Acts 20:7, which occured on a Sunday evening. Therefore, the New Testament, alone, teaches that we are commanded by God ( see Ecclesiastes 12:13, for example ) to assemble for worship twice on Sunday — once on Sunday morning, and once on Sunday evening, and that the Lord's Supper can be offered during both assemblies, if necessary.  It is not the job of the elders of a local congregation of the church to determine how often that local congregation assembles on Sunday.  God has already told us, in both the Old- and New Testaments, that we are to assemble twice on Sunday.

Determining the probability of an event is described as follows: " For $ n $ being equal to the total number of elementary events associated with a random exeriment and $ m $ equal to the number of elementary events favourable to an event $ A $, we have: \begin{equation}\tag{1} P(A) = \frac{number\hspace{0.2em}of\hspace{0.2em}favourable\hspace{0.2em}events}{total\hspace{0.2em}number\hspace{0.2em}of\hspace{0.2em}elementary\hspace{0.2em}events} \end{equation} or \begin{equation}\tag{2} P(A) = \frac{m}{n}, \end{equation} where \begin{equation}\tag{3} 0 ≤ m ≤ n \end{equation} and \begin{equation}\tag{4} 0 ≤ \frac{m}{n} ≤ 1 \end{equation} and \begin{equation}\tag{5} ⇒ 0 ≤ P(A) ≤ 1, \end{equation} where the probability of an event lies between zero and one. "³ Jesus took bread, blessed it and broke it, and gave it to the disciples.  He also took a cup, gave thanks, and gave it to His disciples.  Nowhere, in Matthew 26:26-28, does it say that Jesus took His own flesh and blood, and gave that to the disciples.  Therefore, we can rightly conclude that the unleavened bread and grape juice neither have the presence of Christ in them, nor are the unleavened bread and grape juice converted into the body and blood of Jesus.  Thus, in this passage of Scripture, $ m $ is the nature of the unleavened bread, and the grape juice, changing in some way, which would be zero.  The event, $ A $, is the unleavened bread and the grape juice either having the presence of Christ in them, or the unleavened bread and the grape juice being converted into the body and blood of Jesus.  The total number of elementary events, $ n $, is four.  This means that the probability, of the unleavened bread and the grape juice either having the presence of Christ in them, or being converted into the body and blood of Christ, is given by the following equation, namely: \begin{equation}\tag{6} P(A) = \frac{0}{4} \end{equation} or \begin{equation}\tag{7} P(A) = 0. \end{equation} Thus, the value of $ P(A) $ meets the criterion set by equation (4), above.  The Bible teaches that the probability, of the unleavened bread and the grape juice, either having the presence of Christ in them, or being converted into the body and blood of Chirst, is zero.  The Bible also teaches that the eating of the tithe, as it applies to us, as Christians, today, is the partaking of the Lord's supper.  Please seek and read from the book of the LORD ( see Isaiah 34:16, for example ).