There are at least three dangers you face in the Lord’s Supper.
- You will eat your own meal (1 Cor 11:21)
- You will eat in an unworthy manner (1 Cor 11:27)
- You will eat without discerning the body (1 Cor 11:29)
There are at least three solutions to these dangers
- Wait expectantly for one another (1 Cor 11:33)
- Examine yourself (1 Cor 11:28)
- Judge yourself (1 Cor 11:31)
The danger is you come to the Lord’s table with the church and think only of yourself. It’s not that you hate your brothers and sisters or want their harm. Instead, you come to the Lord’s table and it doesn’t matter to you who is, or is not, there. What you need and want is on your mind so you seek your own good, not the good of your neighbor (1 Cor 10:24).
The solution is to examine yourself. Do you love the church like Christ loves the church? Repent, and come to the table. Is there some sin that you are hiding? Repent, and come to the table.
Studying the book of Acts brings up the question of communism or mutualism or basic relationships. Obviously, there was no forced communism as individuals retained personal property and houses. But there was a profound sense of community and care for one another. Here is a pretty good definition:
Each week I consider picking up another topic for “Theology Thursday”, but each week I come across another strong and heartening aspect of our glorious Triune God. Here is our focus for today, Acts 2:33,
“Therefore being exalted to right right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear (NKJV).”
Consider what this verse means if there is only one person in the Godhead: God exalted himself to the right hand of himself while simultaneously giving himself to himself and receiving himself from himself. God then poured himself out on Pentecost.
The denial of the Trinity is untenable. The embrace of the Trinity is glorious.
The Father exalted his Son from greatest shame to the place of highest honor. In love, the Father gave the Son the authority to gift his redeemed people with his Holy Spirit. The Holy Spirit that unites us to the Son so that we are warmly welcome in the presence of the Father is the gift from the Father to the Son to us.
May the Spirit lead us away from fear and into faith as we cry out to our heavenly Father who cares for us (Romans 8:15).
The evidence for the Trinity is throughout the bible. Here is another example:
John 16:32, Jesus said, “Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me.”
A common argument against the Trinity is that God is only person; God is alone. Jesus declares just the opposite. Jesus is not alone. The Father is with him. Think with me, if God is only one person who manifests himself in different forms (as Father, later as Son, and still later as Spirit) then we must affirm that God is alone. If that is true, then Jesus was wrong. The Father is not with him, Jesus is left alone, he has only himself.
Praise God for the Trinity; three in One. We see the great blessing of the Trinity in their perfection relationship of love and joy. When every other person had abandoned the Son, he took heart. He was not alone. There was another person with him. The Father is not always the Son. No, the Bible affirms the Father is always with the Son.
For our Theology Thursday, I recommend this recent episode of Ask Pastor John. In this short talk, John Piper attempts to answer the question, “Where was the Holy Spirit during the crucifixion of Jesus?”
We do well to sing “Rock of Ages” as we consider the command to love one another. Gain strength; not only does Jesus give us the example for how to love, he also gives us the strength to love. Jesus is the Rock of Ages.
Rock of Ages Lyrics
Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy wounded side which flowed,
Be of sin the double cure,
Save from wrath and make me pure.
Not the labor of my hands
Can fulfill Thy law’s demands;
Could my zeal no respite know,
Could my tears forever flow,
All for sin could not atone;
Thou must save, and Thou alone.
Nothing in my hand I bring,
Simply to Thy cross I cling;
Naked, come to Thee for dress;
Helpless, look to Thee for grace;
Foul, I to the fountain fly;
Wash me, Savior, or I die.
While I draw this fleeting breath,
When my eyes shall close in death,
When I rise to worlds unknown,
And behold Thee on Thy throne,
Rock of Ages, cleft for me,
Let me hide myself in Thee.
Click here for the story behind the hymn.
Matthew 11:25-27 is firm evidence for the distinction of persons between the Father and the Son. Listen in, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. All things have been handed over to me by my Father, and no one knows the son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” When you add 1 Corinthians 15:27-28 the argument for the distinction of persons is quite strong.
Jesus’ point in Matthew 11:25-27 is that his Father, the person to whom he is actually praying, is hidden. The mysterious Father chooses to reveal himself to the humble and the simple. The way the Father reveals himself is through his Son. This Son is a person who knows the Father, also a person, and reveals the Father to those humble people. Jesus is not revealing himself as the Father. Jesus, who is the image of the invisible God, is making the invisible God known.
Additionally, there is an interchange between the persons of God. The Father gives all things to the Son so that he can redeem and rule over them all. And there is no paper tiger at work here. God is not three persons on paper but one person in reality. God is one. God is three persons in perfect mysterious unity. There is one God who exists in three persons working together for the redemption of all things and the revelation of the Father.