As we come to the Communion table, there are three things we should remember, according to 1 Corinthians 11:23-30. First, we should look back. We are to participate in Communion in remembrance of Christ (see verse 24). Though we must be reverent and must be appreciative of what Communion symbolizes, Communion also speaks of intimacy and fellowship. And so we look back. We look back to the cross. We remember what Christ accomplished for us. And we are reminded of His love for us.

Second, we are to look ahead. The Scriptures say to do this "until he comes again" (1 Corinthians 11:26). The first time Jesus came to this earth, He came as the Suffering Servant. The next time, He will come as the Conquering King. Communion is an observance to remind us that Jesus will come again.

Third, Communion is a time to look within. We are to look within and ask the Holy Spirit to show us any areas of our lives that may not be pleasing to God (see verse 28). Once we acknowledge these areas, we are to repent of these sins. To fail to do so and then to take part in Communion is to eat and drink damnation to yourself, as the King James Version renders it. Or, it is to eat and drink, "not honoring the body of Christ" (verse 29).

So come to the Communion table in joy. Come in reverence. Come in honesty. If there is something that isn't right, such as an old grudge or feelings of bitterness towards some individual, this is the time to deal with it. Communion is an ideal time to make things right, and to make a commitment or recommitment to Jesus Christ.

The Communion Meal (1 Corinthians 11)

According to 1 Corinthians 11:26, the frequency of communion is up to us. It should not be regulated ritualistically or otherwise. However, it does appear that the early Church observed the Lord’s Supper frequently (verses 17, 20, 33) or whenever Believers assembled together (verse 18). Moreover, in Luke 22:20, we discover that the disciples partook of the sacraments (bread and wine) sometime after their supper. Paul seems to support this practice when advising the Corinthians to satisfy their hunger at home (11:34), but then to “come together to eat” the Lord’s Supper (verse 33).

In my opinion, it is better to hold communion often in order to remember Christ’s atoning sacrifice on our behalf. This also encourages us to examine ourselves regularly as to whether or not we are worthy of partaking in the holy communion of the Saints.

Note: Because leaven symbolizes sin (Mat 16:6; Luk 12:1; 1 Cor 5:6-8; Gal 5:9), Communion should always be kept with unleavened bread (1 Cor 5:6-8). Jesus was our perfect Passover Lamb and He was without blemish (sin). The Communion meal is a memorial of this fact: Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth (1 Co. 5:6-8). Preparing Communion with unleavened meal will also enable us to explain the symbolic meaning of Communion to our children or the unbeliever. We will be able to tell them that Christ our Passover lamb was unblemished and without sin/leaven when partaking of the unleavened bread of Communion.

“Closed Communion”

The term "closed Communion" refers to the practice of restricting certain members of the Church from participating in the Lord’s Supper. To put it simply, Communion should never be offered to a member of the Body known or suspected of living in sin. By our willingness to offer the holy sacraments to an unrepentant sinner, we are compromising their safety, which is not a loving action: For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself. For this cause many are weak and sickly among you, and many sleep (1 Cor. 11:29-30).

TITHING

Old Testament tithing was part of Israel’s tax code and was mandated under the Mosaic Law. It was to be distributed among the Levites as compensation for their service in the temple and also to be disbursed among the poor (Deut. 26:12). When adding up the total amount of tithes required of Israel annually, it appears that the Jews gave over 19% of the fruits of their land during five of the seven farming years and as much as 27% the other two years. Ten percent was to go toward the work of the temple, ten percent for festivals of worship, and ten percent every third year for the Levites and poor (Ex. 29:28; Lev. 27:30-32; Num. 18:20-32; Deut. 12:17; 14:22-29; 26:12).

Preachers are quick to remind their congregants about the importance of tithing ten percent of their weekly income to the church every Sunday. But this ten percent figure, borrowed from Leviticus, is hardly accurate because it doesn't reflect the actual sum total of the tithe required (as demonstrated above). Nor does it correspond to the same time frame by which the Old Testament tithe was due. Israel paid an annual tithe of as much as 27% percent while today's churches require a 10% cut from their members' weekly income.

But the question to ask is this. Is the model of Old Testament tithing still valid in the New Testament and therefore applicable to Christians? Read more...

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FEET WASHING

Borrowed from an online source (in red)

In Bible times, the dusty and dirty conditions of the region and the wearing of sandals necessitated foot-washing. Although the disciples most likely would have been happy to wash Jesus' feet, they could not conceive of washing each other's feet. This was because in the society of the time, foot-washing was reserved for the lowliest of menial servants. Peers did not wash one another's feet, except very rarely and as a mark of great love. Luke points out (22:24) that the disciples were arguing about who was the greatest among them, an attitude that precludes a willingness to stoop to wash feet. When Jesus moved to wash their feet (see also John 13:1-16), they were shocked. His actions serve also as symbolic of spiritual cleansing (vs. 6-9) and a model of Christian humility (vs. 12- 17). By washing His disciples’ feet, Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross.

The foot-washing was an example, a pattern of servitude. Many groups throughout church history have practiced literal foot-washing as a church ordinance. But it's important to note that the passages in John 13 emphasize inner humility, more than a physical rite. A Christian widow's practice of "washing the feet of the saints" (1 Timothy 5:10) speaks not of her involvement in a church ordinance but of her humble, slave-like service to other Believers. To refuse to follow the example of Jesus is to exalt oneself above Him and to live in pride. “No servant is greater than his master” (John 12:26).

Today, the feet washing of the Saints is a symbolic ordinance that should underscore our willingness to serve others. Churches should choose to practice this command in a literal manner (washing each other's feet), while also demonstrating their willingness to carry out the practical servitude to which it points. On a personal note, I have always found feet washing with fellow Brethren to be an enriching and unifying experience and intend to continue practicing it with others who find it just as valuable.

THE “HOLY KISS”

Greet one another with a holy kiss…Greet one another with a holy kiss… Greet one another with a holy kiss… Greet all the brothers with a holy kiss… Greet one another with the kiss of love (Rom. 16:16; 1Cor. 16:20; 2Cor. 13:12; 1Thes. 5:26; 1Pet. 5:14).

While the Jewish culture of Bible times was profoundly affectionate, it is possible that certain gentile Believers or Jews living in the diaspora may have struggled with public displays of affection. As a result, the Apostles were prompted by the Holy Spirit to remind them to greet one another with a “holy kiss” so as to encourage this corporate emblem of love. Since then, this practice has greatly diminished and very few Churches still observe the “holy kiss” in compliance with Scripture. In fact, most Western evangelicals have now replaced the “holy kiss” with the more formal handshake or pat on the back. While this is sad, it is also a very strong indicator of the waning atmosphere of love present in many Churches. Perhaps it's a sign that the Church has grown much more formal and far less intimate in its personal interactions.

Note: It is the custom of Mediterranean and Middle Eastern cultures to greet family and friends with a kiss on the cheek. This has been our own preferred method as it does not give the appearance of sexual misconduct or impropriety. For similar reasons, the holy kiss is an inappropriate gesture between unmarried individuals of the opposite sex (see 1Cor. 7:1).

A HEALTHY FEAR OF GOD IN THE ASSEMBLY

And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. And great fear came upon all the church, and upon as many as heard these things (Act 5:5; 11).

The story of Ananias and Sapphira in Acts 5 is a stark reminder of the concentrated presence of the Holy Spirit in the first century Church. When this couple attempted to deceive the Apostles concerning the sale of their land, they were immediately informed that they had lied, not to man, but to the Holy Spirit, and promptly dropped dead. This account then circulated among the Believers and great fear fell upon the Church as a consequence. It was this very fear that also caused many to repent of their sin and to realize that God was not to be trifled with, especially by those who were practicing their Faith insincerely.

But what can we learn from this account today? Why have we no fear of God anymore? And why doesn't God dwell among us in the same awe-inspiring way evident in the early Church? While the answer to these questions is uncomfortable, it’s also obvious. Clearly, we have resorted to playing make-believe church and have no interest in authentic Christianity— the kind involving sacrifice and obedience. As a result, the presence of God is no longer with us, and neither is the fear of God. In the absence of the fear of God, which was indicative of the early Church, the alternative is a casual and playful atmosphere. Many of us are walking in blatant sin and we hardly mind it. We simply don't care that we have lost touch with the awe-inspiring presence of the living God. How sad!

So how do we solve this malady? The only way to regain God's manifest presence in our churches once again is by ordering our lives by the Bible and living in the fear of the Lord.

COMMON PURSE COMMUNES

There are Churches today that practice communal living with a common purse as a matter of Scriptural command. They will usually point to the book of Acts and the example of the first century Church as justification for this practice. But could it be that the examples in Acts are taken out of context? Let’s find out by examining the following passages:

And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common (Act. 2:44-45; 4:32).

If read carefully, the above verses fail to prove that the early Church put their money into a “common purse” or that they forfeited personal stewardship of property in favor of shared possessions. What we do find is that the need present, i.e. the poor in the Church, necessitated a sacrificial act of giving by those who were able—the wealthy. And in order to give in accordance with the need, those who could, sold their excess possessions and distributed the proceeds among the poor. No one in the Church had the attitude that because they owned something, they weren’t going to share it with others. They realized that everything they owned ultimately belonged to God and was not intrinsically theirs. Therefore they were willing to share as the need arose.

The following New Testament passages further invalidate the practice of a common purse:

Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver (2Cor. 9:7).

Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth (Eph. 4:28).

But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality (2Cor. 8:14).

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come (1Cor. 16:1-2).

The above verses clearly demonstrate that the early Church was expected to have full stewardship over their own finances. Besides this, there are many other biblical examples where the apostles were not only given personal stewardship of money, but were also in possession of their own homes and property (Mark 10:30; Act. 2:46; 1Cor. 16:19; Rom. 16:4-5; Philemon 2; Col. 4:15). As a result, we can be confident that common purse communes are not supported by the Scriptures.

Special Note: There is a type of community lifestyle that will be necessary during the coming tribulation period because of the cashless society even now emerging. Yet this “living together” will not require a common purse or the joint ownership of all property. It will, however, involve an exchanging of goods and skills and caring for each member of the Body as we seek to find ways to survive the changing climate of a devolving world.

EXCOMMUNICATION

Borrowed from an online source (in red).

Excommunication is the final step in Church discipline. Church discipline is the process of correcting sinful behavior among members of a local church for the purpose of protecting the church, restoring the sinner to a right walk with God, and renewing fellowship among church members. In some cases, church discipline can proceed all the way to excommunication, which is the formal removal of an individual from church membership and the informal separation from that individual.

Matthew 18:15–20 gives the procedure and authority for a church to practice church discipline. Jesus instructs us that an individual (usually the offended party) is to go to the offending individual privately. If the offender refuses to acknowledge his sin and repent, then two or three others go to confirm the details of the situation. If there is still no repentance—the offender remains firmly attached to his sin, despite two chances to repent—the matter is taken before the church. The offender then has a third chance to repent and forsake his sinful behavior. If at any point in the process of church discipline, the sinner heeds the call to repent, then “you have gained your brother” (verse 15, ESV). However, if the discipline continues all the way through the third step without a positive response from the offender, then, Jesus said, “let him be to you as a Gentile and a tax collector” (verse 17, ESV).

The process of church discipline is never pleasant just as a father never delights in having to discipline his children. Sometimes, though, church discipline is necessary. The purpose of church discipline is not to be mean-spirited or to display a holier-than-thou attitude. Rather, the goal of church discipline is the restoration of the individual to full fellowship with both God and other believers. The discipline is to start privately and gradually become more public. It is to be done in love toward the individual, in obedience to God, and in godly fear for the sake of others in the church.

The Bible’s instructions concerning church discipline imply the necessity of a member’s participation in a local assembly. The church and its pastor are responsible for the spiritual well-being of a certain group of people (members of the local church), not of everyone in the city. In the context of church discipline, Paul asks, “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). The candidate for church discipline has to be “inside” the church and accountable to the church. He professes faith in Christ yet continues in undeniable sin.

The Bible gives an example of church discipline in a local church—the church of Corinth (1 Corinthians 5:1–13). In this case, the discipline led to excommunication, and the apostle Paul gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads to those nearby in the same way that “a little yeast works through the whole batch of dough” (1 Corinthians 5:6–7). Also, Paul explains that Jesus saved us so that we might be set apart from sin, that we might be “unleavened” or free from that which causes spiritual decay (1 Corinthians 5:7–8). Christ’s desire for His bride, the church, is that she might be pure and undefiled (Ephesians 5:25–27). The testimony of Christ Jesus (and His church) before unbelievers is important, too. When David sinned with Bathsheba, one of the consequences of his sin was that the name of the one true God was blasphemed by God’s enemies (2 Samuel 12:14).

Hopefully, any disciplinary action a church takes against a member is successful in bringing about godly sorrow and true repentance. When repentance occurs, the individual can be restored to fellowship. The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged the church to restore him to full fellowship with the church (2 Corinthians 2:5–8). Unfortunately, disciplinary action, even when done correctly and in love, is not always successful in bringing about restoration. Even when church discipline fails to bring about repentance, it is still needed to accomplish other good purposes such as maintaining a good testimony in the world.

We have all likely witnessed the behavior of a youngster who is always allowed to do as he pleases with no consistent discipline. It is not a pretty sight. Nor is the overly permissive parent truly loving, for a lack of guidance dooms the child to a dismal future. Undisciplined, out-of-control behavior will keep the child from forming meaningful relationships and performing well in any kind of setting. Similarly, discipline in the church, while never enjoyable or easy, is necessary at times. In fact, it is loving. And it is commanded by God.

REIMAGINING CHURCH

In this final section, we will try to envision what a “normal” Church would look like if it were following New Testament guidelines. But before we do, let’s briefly revisit the traditional church setting in order to compare the two and really appreciate the contrast.

Culturally Relevant Church

Borrowed from an online source (in red).

Dressed in their Sunday best, the members of the church made their way down to the building with the sign out front that read, "First Church of Christ". The usher by the door was ready with a broad smile and a handful of bulletins containing the sermon topic for the day, "How To Overcome Anxiety in a Frenzied World", and the name of the class that would meet later that evening, "Divorce Recovery".

Everyone filed in, sat down in neat rows, eyes forward, and waited for the choir director to start the service. They sang three songs, sang another song, passed the offering plate, and listened to a choir ‘special’. Then the ‘pastor’, looking resplendent in a shiny blue, three-piece suit, with a really great silk tie, took to the pulpit and delivered a comforting, somewhat humorous, thirty minute sermon. Everyone felt good about what they had heard and complimented the dear man on what a splendid job he had done, and then they all went to lunch.

Pastor Joe was relieved that no one was uncomfortable with what he had said and felt sure that most of them would return the following week. And in the satisfaction of a job well done, he soon forgot about the whole thing and began to think about something really important, his golf game (his putting had been terrible the past several weeks).

Biblical Ekklesia

One-by-one they entered the home of the young couple that volunteered to host this week’s meeting. The members greeted one another with a warm hug and a kiss on the cheek (the “holy kiss”). As they sat down in a circle around the living room, an elder Brother led out in prayer and those present eagerly joined him. The atmosphere was far from casual or relaxed and there was an earnest desire to experience the presence of God. Those assembled were concerned for the salvation of lost individuals, such as family members and loved ones, and interceded passionately for their redemption.

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Last week, the service opened with a lengthy time of worship and singing, but this week the Lord was moving them to pray through some pressing issues that had recently developed.

After the prayer concluded, a number of testimonies and prayer requests were shared. Some shared their stories of spiritual victory, while others requested prayer for various needs and described their trials and burdens with refreshing transparency. Members were eager to encourage each other in whatever way they could and this was the time to do so.

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Then a young sister stood up to deliver a prophetic message. No, not the kind we call “preaching”. This was an actual word from the Lord directed to the Assembly in relation to the need of the hour. It was precise and filled with special details, which only the Holy Spirit could reveal. Upon hearing the prophetic word, the congregation arose to praise the Lord and thank Him for once again answering their request with such timely instruction.

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A few times during the meeting young mothers left the room to tend to their little children. The older children present enjoyed the meeting just as much as their parents, and were permitted to contribute like everyone else. In fact, they looked forward to it!

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No one was concerned about the length of time or the exact format implemented, as this was a matter of the Spirit’s leading, not their own. They really wanted to be “fed” spiritually and to leave satisfied and full of joy.

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Sometime later, a Brother was moved to speak a “word of wisdom” and the godly council shared was well received by everyone. Then after a compelling sermon delivered by one of the members, the service concluded with some more prayer. Prayer was central to all of their meetings and those who were gathered realized that only prayer could summon the presence of the Holy Spirit.

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When the meeting was finally over, the congregation proceeded to share an afternoon lunch together. Last week the meeting lasted several hours. And the week prior, they spent the entire day fasting and praying corporately. Yes, they did this together too from time to time.

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After lunch, it was decided they would partake in Communion, but they weren’t sure when they would do so again. This was something they left open to the spontaneous leading of the Holy Spirit. In fact, very little about their meetings was actually planned or programmed long in advance. The congregation was accustomed to allowing the presence of God to direct the flow of their meetings and was content to partake in whatever spiritual function the Lord was leading them into. After all, He was their Master, and they were simply present to do His bidding and to enjoy each other’s fellowship in the bond of unity and love.

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Note: The members in this example are not satisfied to meet only once or twice a week as described, but rather multiple times throughout the week with regular, but varied frequency.

Now while many of you may be thinking that this final example of Church is far too idealistic and impractical, it may surprise you to learn that this is a very normal gathering in places like China and Iran where persecution has driven Christianity "underground" and house churches are the only viable alternative. But perhaps you feel intimidated or uncomfortable with this style of Church because it's so drastically different than what you are used to. If so, you should be willing consider altering your perception of Church to better align with the Scriptures. After all, consider another example located in Acts 20 of a meeting very similar to the one just described. On that particular occasion, Apostle Paul was led by the Spirit to preach to a group of congregants well into midnight, which resulted in the death of a certain young man who fell from a window ledge after nodding off listening to Paul preach (Act 20:7-11). Yet Paul was completely unphased by this. He simply prayed over the young man, raised him from the dead, and then proceeded to take up a spiritual dialogue with a cluster of men well into daybreak (v.11). You see, while we may be unaccustomed to such meetings, they were normal enough for the early Church. Early Christians weren’t in the habit of regulating meetings according to a timed schedule as we do nowadays. It was simply up to the Spirit’s leading.

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When looking back through history, the greatest revivals in the Church have always transpired after godly men and women chose to throw off formalistic constraints and invite God to operate in the manner He saw fit. Sadly, the traditional church is far too clinical in its process. So it shouldn’t surprise us that such a “sterile” environment limits God from being able to move beyond our pre-established proxies of scheduled activity and tidy programs. Only when we abandon these will the Church experience a fresh and authentic move of God.

CLOSING

Perhaps the content of this study has really challenged your understanding of Church. You might also be thinking that my view of Church is far too idealistic and impractical—even impossible. But let me assure you that I’ve witnessed several assemblies gather in the manner described and the results have been outstanding! I’ve experienced the supernatural presence of God in the absence of scheduled programs and vain "church" traditions. The fact of the matter is that our traditional way of church is a miserable substitute for the authentic model presented in the New Testament. And in order to be rescued from this spiritual malady, the mainstream church needs to confront the reality of its condition and be willing to come into alignment with God's Word. Only then will a truly powerful Church begin to emerge.

In Christ alone,

John A.