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 left to the Church's discretion and should not be regulated in a ritualistic manner. However, it does appear that the early Church observed the Lord’s Supper frequently (vv. 17, 20, 33) or whenever Believers assembled together (v. 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 (v. 33).

In my view, holding communion often is beneficial since it serves as a reminder of Christ’s atoning sacrifice on our behalf. This also encourages us to examine our spiritual condition regularly, ensuring that we are worthy to partake in the holy communion of the Saints.

Note: Because leaven symbolizes sin (Mat. 16:6; Lk. 12:1; 1 Cor. 5:6-8; Gal. 5:9), communion should always be celebrated with unleavened bread (1 Cor. 5:6-8). Jesus, our perfect Passover Lamb, was without blemish—sinless. The Communion meal memorializes this truth: "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 Cor. 5:6-8). Using unleavened bread for Communion allows us to explain its symbolic meaning to our children or to unbelievers, illustrating that Christ, our Passover Lamb, was unblemished and without sin as we partake 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. Put 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 an integral part of Israel’s civil tax code and mandated by the Law. Its purpose was twofold. It compensated the Levites for their service in the temple and provided charitable aid to the poor of the land (Deut. 26:12). When adding up the total tithe Israel was required to pay annually, it amounted to approximately 19% taken from the agricultural surplus 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).

Today, pastors are quick to remind their congregants about the importance of tithing ten percent of their weekly income to the church every Sunday. However, this ten percent figure is completely arbitrary because it doesn't reflect the actual amount required, as demonstrated above. Nor does it correspond to the same time frame by which the Old Testament tithe was actually due. While Israel was required to give up to 27% annually, many churches are demanding a weekly ten percent contribution.

This raises an important question. Is Old Testament tithing still binding in the New Testament? The answer to this may surprise you.  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 underscores our willingness to serve others. While it's important for Churches to apply this command literally (washing each other's feet), it's even more important to carry out the practical servitude to which it points. On a personal note, feet washing with fellow Believers has always been an enriching and unifying experience and I intend to continue this practice with those 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; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thes. 5:26; 1 Pet. 5:14).

While the Jewish culture of Bible times was profoundly affectionate, it is possible that certain gentile Believers or even 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 Believers to greet one another with a “holy kiss” in order to encourage this intimate demonstration of love. Since then, this practice has greatly diminished and very few Christians 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 more formal and less intimate in its personal interactions.

Note: In both Mediterranean and Middle Eastern cultures greeting family and friends with a kiss on the cheek is a very common custom. A kiss on the cheek does not give the appearance of sexual misconduct or impropriety unless practiced by individuals of the opposite sex not married to each other (see 1 Cor. 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 serves as a sobering reminder of the profound presence of the Holy Spirit in the early Church. When this couple attempted to deceive the Apostles about the sale of their land, they were confronted with the terrifying truth: their lie was not merely to men, but to God Himself. Their sudden deaths were a stark demonstration of divine judgment, and news of this event spread swiftly throughout the Christian community, instilling great fear in the hearts of the Believers. This fear produced a healthy reverence—prompting many to repent and recognize that God was not to be trifled with or taken lightly, especially by those who were insincere about their Faith.

This story prompts the following questions: Why is there so little fear of God in our churches today? And why don’t we see the same evidence for the presence of the Holy Spirit as in the first century? The uncomfortable truth is that many of us have traded authentic Christianity—rooted in sacrifice and obedience—for a superficial version that allows us to go through the motions. As a result, we’ve lost the sense of God’s manifest presence, and with it, the reverence that once caused the early Church to tremble before Him. In the absence of this fear, a casual and complacent atmosphere has taken root, and we find ourselves unmoved by the blatant sin in our lives. How tragic that we no longer yearn for the awe-inspiring presence of the living God.

So, how can this be remedied? The path to regaining God’s manifest presence in our churches is clear: we must return to living according to Scripture, with a deep and abiding fear of the Lord guiding our lives. Only then can we hope to experience His presence as the early Church did.

COMMON PURSE COMMUNES

There are churches today that practice communal living and a common purse as a scriptural mandate, often citing the early Church in Acts as their model. But are these examples truly meant to establish communal living as a command for all Believers? Let’s take a closer look at the relevant 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).

At first glance, these verses might seem to suggest that the early Christians abandoned personal ownership in favor of a communal lifestyle. However, a careful reading reveals a different picture. These passages describe believers who willingly sold possessions and shared their resources in response to the needs of the poor among them. The focus is not on a mandated system of shared ownership, but on the generosity of those who had resources. They recognized that their possessions ultimately belonged to God, and they were open-handed in meeting the needs of others. There’s no indication that all Believers were required to put their money into a “common purse” or that personal stewardship of property was relinquished.

The following New Testament passages reinforce the principle of individual stewardship over finances:

Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver (2 Cor. 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 (2 Cor. 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 (1 Cor. 16:1-2).

In the preceding verses, personal ownership is clearly upheld, and Believers are encouraged to give generously out of their own resources. There is no mention of a collective pooling of wealth. Additionally, other biblical examples show that the apostles and early Christians maintained their own homes and property, such as in Acts 2:46 and 1 Corinthians 16:19.

Therefore, the notion of a common purse as a scriptural requirement is not supported by the broader testimony of Scripture. While Believers are called to be generous and to meet the needs of others, this is to be done out of personal stewardship, not through a forced communal structure.

As a side note, there may come a time—particularly in light of the emerging cashless society—when Believers will need to adopt a type of community lifestyle for survival. This could involve the exchange of goods, skills, and care for one another during times of great difficulty, such as the tribulation period. However, this would not necessarily require communal ownership of all possessions, but rather a spirit of mutual support and resourcefulness in a challenging world.

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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 attempt to envision what a “normal” Church would look like if it followed all of the New Testament's guidelines. But first, let’s take a moment to revisit the traditional church setting. By contrasting the two, we can gain a clearer appreciation of what distinguishes a biblical church model from the common practices found in many congregations today.

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 who had volunteered to host this week’s meeting. The members greeted each other with a warm hug and a kiss on the cheek—the “holy kiss.” They sat down in a circle around the living room, and an elder Brother led out in prayer, with those present eagerly joining him. The atmosphere was anything but casual, and there was a palpable desire to experience the presence of God. The group was burdened for the salvation of lost family members and loved ones, and they interceded passionately for their redemption.

Last week, the meeting opened with a prolonged time of worship and singing, but this week the Spirit led them to pray through some urgent issues that had recently arisen. After the opening prayer, the group began sharing testimonies and prayer requests. Some spoke of spiritual victories, while others shared their struggles with refreshing transparency, asking for prayer and support. The members encouraged one another in whatever way they could, and this time of sharing was a vital part of their gatherings.

At one point, a young sister stood to deliver a prophetic message. No, this wasn’t a sermon, but a specific word from the Lord, addressing the congregation’s needs in that very moment. It was precise and filled with special details, which only the Holy Spirit could reveal. As the group listened, they were moved to stand and praise God, thanking Him for answering their prayers with such clear and timely guidance.

As the meeting continued, young mothers occasionally stepped out to tend to their little ones, but the older children remained in the room, participating in the meeting just as eagerly as their parents. The children were welcomed to contribute, and they looked forward to being part of the gathering.

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No one was concerned about the time or the exact structure of the service. This wasn’t about following a set agenda; it was about being led by the Spirit. The goal wasn’t simply to check off a list of activities, but to leave spiritually nourished and full of joy.

Later in the meeting, a Brother shared a “word of wisdom,” and the godly counsel he gave was received with gratitude by all. Then, after one of the members delivered a sermon, the meeting closed with more prayer. Prayer was the lifeblood of these gatherings, and those present understood that it was only through prayer that the Holy Spirit’s presence was secured.

When the meeting finally ended, the group stayed for lunch, sharing a meal together. Last week’s meeting had lasted several hours, and the week before, they had spent the entire day fasting and praying. This wasn’t unusual for them.

After lunch, they decided to take Communion together, but they weren’t sure when they would do so again. They left that decision to the leading of the Holy Spirit. In fact, very little about their meetings was planned or programmed far in advance. The congregation was used to letting the Spirit direct the flow of their time together, content to follow wherever He led. After all, Jesus was their Master, and they were simply there to do His will and to enjoy each other’s fellowship in the bond of unity and love...

Now, you may be tempted to think that this kind of meeting is far too idealistic or impractical. And most likely, such a format feels intimidating and uncomfortable because it’s so different from what we're generally used to. But we must guard against subjecting the Word of God to our personal feelings or traditions. Instead, we should ask ourselves what the biblical pattern is and how we can better align with it.

Moreover, it's important to note that gatherings like this are the norm in places like China and Iran, where persecution has driven the Church underground, and house meetings are the only viable option. So while such meetings might seem foreign to us, they were commonplace in the early Church, which didn’t adhere to the same strict schedules implemented by churches today. Instead, they allowed the Spirit to guide their gatherings without being bound by time or format. This fact is demonstrated in Acts 20, where Paul is said to have preached until midnight, moved by the Spirit. As the preaching carried on, a young man named Eutychus, who was perched atop a window ledge, dozed off and fell to his death. Remarkably, Paul was unshaken. He simply prayed over the young man, raised him from the dead, and then continued teaching until daybreak (Act 20:7-11).

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CLOSING

Perhaps the content of this study has deeply challenged your understanding of Church. You might even be thinking that the model of Church presented thus far is simply untenable. But let me assure you, I’ve witnessed first hand several assemblies gather in the manner described, and the results were nothing short of remarkable. I’ve personally experienced the supernatural presence of God when Believers were willing to set aside their polished programs and empty “church” traditions. The truth is, our traditional way of doing church is a miserable substitute that pales in comparison to the authentic model presented in the New Testament. 

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To be rescued from this spiritual malady, the mainstream church must face the reality of its condition and be willing to come into alignment with God’s Word. Only then will we see a truly powerful Church emerge. History shows that when God's people abandoned formalism and invited God to move freely great revivals followed. Until we let go of these man-made constraints, the Church cannot experience the fresh and authentic move of God it so desperately needs. 

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