The Lord’s Supper Today

The Lord’s Supper Today

When we look at the Lord’s Supper, we must rightly divide between the kingdom program for Israel and the revelation given to Paul for the Body of Christ. In the Gospels, the Supper was instituted by the Lord on the night He was betrayed, and for Israel it was directly tied to the Passover. It pointed forward to the coming kingdom where Christ promised He would drink the cup “new with you in My Father’s kingdom.” For them, it was a covenant meal, anticipating earthly blessings and the reign of Christ on earth.

Paul, however, gives us a different perspective. He is the only apostle who directly instructs the Body of Christ about the Supper, and he does not connect it to Israel’s Passover or their covenant hope. Instead, he presents it as a memorial of Christ’s death, the very foundation of our salvation, and tells us to proclaim His death until He comes. The focus is not on covenant promises but on the cross and its meaning for us today.

This is why Paul warns in 1 Corinthians 11:27-29 about partaking “unworthily.” The issue is not whether we are personally worthy—none of us are in ourselves—but whether we treat the Supper lightly or as common. In Corinth, believers were abusing it, turning it into a feast, dividing by class, and dishonoring Christ. Paul’s correction was to restore its spiritual meaning: to remember His body and blood given for us.

So, do we practice it today? Yes, believers in the Body of Christ may practice the Lord’s Supper. It is not commanded as a ritual for salvation, nor is it tied to Israel’s covenant, but it is given as a memorial of Christ’s death. The motive is simple: gratitude, remembrance, and proclamation of His finished work until He comes. It is not wrong to practice it; it is wrong only when it is turned into an empty ritual or abused without discernment.

And what if one does not attend a church? Paul never restricts the Supper to a church building. Believers can partake wherever they gather—in homes, small groups, or even with family. The key is not the place but the remembrance: bread symbolizing His body, the cup symbolizing His blood, taken with reverence and thanksgiving.

In summary, Israel’s Supper was tied to Passover, covenant promises, and the coming kingdom, while Paul’s instruction for the Body of Christ makes it a memorial of Christ’s death, proclaiming His finished work until He comes for us. Today, it is not a ritual for righteousness but a testimony of faith in the cross, practiced with gratitude and discernment. Done in this way, it is right and meaningful, a simple yet profound proclamation of the gospel we believe.

--------------
Credits: This post originated from a great question asked by a good friend.
Thank you, Dennis, for contribution to this blog.

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

If Paul sinned in ignorance yet he found mercy, how are we without excuse today?

Paul’s testimony in 1 Timothy 1:13 begins with a seemingly unforgivable predicament. He openly confesses that before his salvation he was “a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” Under the kingdom program, blaspheming the Holy Spirit was an unpardonable sin (Matthew 12:31-32), which means that Paul could not have been redeemed in that dispensation. Yet God revealed a brand new program of grace, and Paul became the first convert under this administration. His salvation was not an exception to the rule but a demonstration of it—showing that even the worst offender could be utterly forgiven through the cross of Christ. In this way, Paul’s conversion sets the pattern for all who would follow, proving that ignorance and rebellion are fully covered by the riches of God’s grace.

It is important to see that Paul’s ignorance did not excuse his guilt. Romans 1:20 makes clear that man is “without excuse,” because creation and conscience testify to God’s reality. Ignorance may describe the condition of man, but it never removes accountability before God. Paul still needed mercy, and his salvation was entirely based on the sheer grace of God revealed in Christ. This is why he calls himself the “chief of sinners” (1 Timothy 1:15), not to glorify his past, but to magnify the mercy that reached him. His example teaches us that salvation is not earned by merit or diminished by ignorance, but rests solely on the finished work of Christ.

Being human, Paul still remembered his past, yet he teaches us in Philippians 3:13-14 to “forget those things which are behind, and reach forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” In this present age of grace, we are called to reckon ourselves dead to sin (Romans 6:11), to renew our minds, and to press forward in Christ rather than dwell on former failures. The lesson is clear: our past does not define our standing, for in Christ we are made new creatures (2 Corinthians 5:17). The call is not to remain bound by guilt but to walk in the liberty of grace, pressing on toward maturity and service.

Thus, Paul’s testimony is both a warning and a comfort. It warns us that man cannot plead ignorance as an excuse, for all are accountable before God. Yet it comforts us that God’s grace abounds even where sin once reigned, and that no sinner is beyond hope. Paul’s pattern of forgiveness shows us that in this dispensation of grace, mercy is extended to all who believe, and the proper response is not to look backward in despair but to move forward in faith, rejoicing in the liberty we have in Christ.

Reaction from the post above:

REACTION:

Regarding blasphemy, Paul persecuted Christ instead of the Holy Spirit from what we know.

ANSWER:

The stoning of Stephen is the moment where Saul, (aka. Paul), blasphemed the Holy Spirit. 

Scripture tells us that Stephen spoke not in his own wisdom, but by the Spirit of God. Acts 6:10 declares that “they were not able to resist the wisdom and the Spirit by which he spake.” His testimony was Spirit-driven, and in Acts 7:51 he directly confronted Israel’s leaders, saying, “Ye do always resist the Holy Ghost: as your fathers did, so do ye.” This shows that their rejection was not against a man, but against the Spirit Himself.

At that very scene Saul was present. Acts 7:58 records that the witnesses laid their garments at his feet, and Acts 8:1 adds that Saul was consenting to Stephen’s death. He was not a passive observer; he gave approval to the silencing of the Spirit’s witness. In doing so, Saul aligned himself with those who resisted the Spirit, and this is precisely what Jesus warned of in Matthew 12:31-32 when He spoke of blasphemy against the Holy Spirit—a sin of deliberate rejection, not mere ignorance.

Stephen’s death marked a turning point in God’s program. Israel had rejected the Father through the prophets, the Son through crucifixion, and now the Spirit through Stephen’s testimony. Saul’s involvement places him squarely in that rejection. By consenting to Stephen’s death, he participated in the blasphemy against the Spirit, the ultimate rejection of God’s witness to Israel at that time.

Thus, the stoning of Stephen stands as the incident where Saul blasphemed the Holy Spirit, resisting and consenting to the rejection of the Spirit’s testimony. Yet it also stands as the backdrop for the greatest display of grace, showing that God can transform even the most hardened resister into a vessel of His truth.

--------------
Credits: This post originated from another great question asked by a good friend.
Thank you, Dennis, for reminding me of this fact.

How does the concept of Predestination and Freewill work?

How does the concept of Predestination and Freewill work?

When Paul writes in Ephesians 1:11, “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will”, he is not teaching that God predestined who would believe, but rather what He determined beforehand for all who are in Christ. The context of Ephesians 1 is corporate, describing the blessings believers share “in Christ.” Predestination here refers to the inheritance, adoption, and conformity to Christ’s image that God has already planned for those who believe the gospel (1 Corinthians 15:3-4). In other words, predestination is about the destiny of the saved, not the selection of the saved.

This distinction becomes clearer when we consider God’s foreknowledge. Romans 8:29 says, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…” Calvinism teaches that God unconditionally elects some to salvation and passes over others, but Scripture emphasizes foreknowledge rather than forced choice. God, being all-knowing, knew before creation who would believe the gospel, but His foreknowledge does not mean He overrode their free will. Foreknowledge simply means God knew beforehand; predestination means He determined the destiny of those who believe; and election refers to God choosing the body—the church, “in Christ”—as the vessel of blessing (Ephesians 1:4, “According as he hath chosen us in him before the foundation of the world…”).

Romans 8:29-30 lays out the golden chain of salvation: foreknow → predestinate → call → justify → glorify. Notice that the predestination is to be conformed to the image of His Son. This is not about God deciding who will believe, but about what happens to those who do believe. Once a person trusts the gospel, their destiny is fixed: they are called, justified, and ultimately glorified. This passage is about the security of salvation, not the denial of free will.

“It is finished.”

“It is finished.” (John 19:30)

When Jesus cried out “It is finished” upon the cross, He was not speaking of defeat, but of victory. The Greek word used here is tetelestai, meaning “paid in full.” In that single declaration, the eternal plan of redemption was sealed. The debt of sin was not partially addressed, nor left incomplete—it was fully satisfied by the blood of Christ.

This statement marks the end of the old covenant sacrifices, for the Lamb of God had offered Himself once for all (Hebrews 10:12). No more offerings are required, no more rituals can add to His work. The shadow gave way to the substance, and the law found its fulfillment in Him. Every prophecy concerning His suffering was accomplished, every demand of divine justice met, and every promise of salvation secured.

The depth of this truth is staggering. “It is finished” means that sin’s penalty has been borne, Satan’s power has been broken, and the way to God has been opened. It means that reconciliation is now possible, that peace with God is offered freely, and that eternal life is available to all who believe. What was impossible through human effort is now accomplished through divine grace.

And this cry still echoes today. Though spoken nearly two thousand years ago, its power remains. Salvation is still available because of this expression. Now, while the season of grace continues, do not harden your heart—hear the gospel and place your trust in Jesus Christ. His finished work is the foundation, and faith in Him secures eternal life.

So let us hear His words not as the closing of a life, but as the opening of a door. “It is finished” is the assurance that nothing more needs to be done, nothing more can be added, and nothing more must be paid. The cross stands as the completed work of God’s love, and the invitation remains: believe, and receive the gift of salvation.

The age-old claim that Paul’s gospel of grace require baptism and works

The age-old claim that Paul’s gospel of grace require baptism and works

Many have stumbled over the age‑old claim that Paul’s gospel in Ephesians 2:8-9 is incomplete without baptism or the works James describes, as though the two must be blended together to secure salvation. This confusion arises because people fail to rightly divide the Word of truth, mixing Israel’s kingdom doctrine with the mystery revealed to Paul for the Body of Christ. When doctrines are merged, clarity is lost, and the simplicity of the gospel of grace is buried under ritual and performance. The following post sets the record straight by laying out Paul’s teaching in its proper dispensation, showing why we must rightly divide in order to fully grasp the clarity of Scripture and rest in the finished work of Christ.

Claim:

Paul never actually used the word “alone” in Ephesians 2:8-9, yet some argue the reformers inserted it to stress faith without works. Instead, Paul is said to emphasise redemption through baptism, describing it as burial with Christ and rising to new life in Him. James is then understood to qualify Paul’s words by teaching that while we are justified by grace, sanctification requires our response in doing God’s will, so that faith is ultimately justified by good works (James 2:14-26).

Correction:

The Broken Bridge

The Broken Bridge

There was once a village separated from the city by a deep canyon. Years ago, a strong bridge had connected the two, but over time it collapsed, leaving the villagers stranded. Many tried to build their own way across—ropes, ladders, planks—but every attempt failed. Some fell. Some gave up. Others just pretended the city didn’t exist.

One day, a man from the city came. He was the builder’s son, sent by his father to restore the way. He didn’t use the villagers’ broken materials. He laid down a new bridge—strong, perfect, and free to cross. Some doubted it. Others tried to add their own steps. But those who simply trusted the bridge and walked across found themselves safely in the city, welcomed with joy.

What God Did for Us Through Jesus

Just like the villagers, we were separated from God by sin. No amount of religion, good works, or effort could build a way back. But God sent His Son—Jesus Christ—to be the bridge. He died for our sins, was buried, and rose again. He didn’t ask us to build anything. He built it all. And now, anyone who believes in Him is justified, forgiven, and brought near to God.

Scriptures (KJV)

• “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” — Romans 5:8
• “Moreover, brethren, I declare unto you the gospel… how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day…” — 1 Corinthians 15:1-4
• “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” — Romans 5:1
• “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.” — Ephesians 2:8

The Grace Gospel

You don’t need to build your own way to God. You don’t need religion, rituals, or works. All you need Christ. Simply believe in this good news—that He died for your sins and rose again for your justification (Rom.4:25)—and God will save you, freely and forever. That’s grace. That’s peace. That’s the gift.