Elpis and Shalom

6  On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. 7  And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. 8  He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. 9  It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Is 25:6–9.

The majestic mountains surrounding us, with nearby peaks reaching 9,000 to 10,000 feet and Mount Whitney soaring over 14,000 feet, serve as a powerful reminder of our smallness within the created order and the surpassing beauty of God’s creation. Every year, thousands undertake the challenge to climb these summits, investing much training, preparation, and physical fitness, acquiring proper equipment, and ensuring adequate nourishment for the journey. While nothing compares to the incomparable thrill of a true mountain ascent, our attempts to reproduce these outdoor experiences through climbing gyms, swimming pools, and exercise machines offer some benefits but ultimately fall short of the exhilaration and wonder provided by God’s handiwork. In Isaiah 25, we glimpse a celebration atop a mountain, filled with joy and communion with God, inviting us to approach the table not in a quest to conquer heights but to enter a space prepared by the Almighty, where we may release our need to control variables and allow divine grace to shape our circumstances.

The feast described in Isaiah is more than any earthly banquet we could ever imagine for it is the Lord’s own table, set by His grace and overflowing with His goodness. Unlike human celebrations where we prepare and contribute, here we are simply called to receive. The Lord of Hosts provides everything that is required: nourishment for the soul, joy for the heart, and life everlasting. It is a feast of things that satiate us and all that brings us true joy and a deep satisfaction and gladness found only in the gospel of Christ. The setting is Mount Zion, the place of God’s presence and the birthplace of Gospel proclamation to all nations. Through this feast we are reminded that we are forever dependent on the Lord’s provision, however we cannot simply consume this meal for ourselves because in its very nature it sends us out to invite others into this love feast of grace, where every barrier to fellowship with God is broken down.

At this table, since we are fully connected to the Almighty, God does far more than satisfy our hunger because on the mountain He transforms our sinful condition to a restored connection. The prophecy promises that the Lord will lift the veil of blindness and ignorance that covers the nations through the light of His gospel in Christ. Most wondrously, He declares that He will “swallow up death forever,” turning our sin that serves as an insatiable destroyer into a defeated foe on the cross. In Christ’s own resurrection, we see the Almighty’s triumph over evil, and Paul reminds us that its fullest expression will come when believers can proclaim, “Death, where is your sting?” To sit at this feast means stepping into a new reality where sorrows are healed, tears are wiped away, and shame is removed. Even now, every taste of the gospel is a foretaste of that eternal day when suffering will no longer haunt God’s people, and joy will never be interrupted.

With the final cry of this passage, our hearts are fully consumed with the shout of redemption: “Behold, this is our God, we have waited for Him!” Our hearts recognize God through the presence of such abundance, and the grace draws us back to the Originator of All Good Gifts, the One whose presence is the true delight of the feast. The long wait of faith is not in vain, for Christ has come and revealed the fullness of God’s salvation. What the faithful before knew only in shadow, we now know in the clear light of the gospel: that Christ is the Lord who saves, and that in Him our joy is complete. This is not just a theological truth to study, but an invitation to rejoice. As we sit at His table even now by faith, our hearts are lifted to the promise of sitting with Him forever, where death and sorrow are gone and gladness in His salvation never ends.

With hearts full of joy, we come to the Lord’s Table, a tangible symbol of the salvation God Almighty promised through the prophets. In the new covenant, Jesus’s offering of the cup and bread at this table represents the most profound nourishment imaginable, imbued with the very love of God. Here, all manufactured things fade, replaced by divine grace. While we often seek the real in the physical world, like mountains or the satisfaction of strenuous achievement, Jesus reminds us that He is the ultimate reality. Coming to His Table isn’t a struggle, for He has freely given us a salvation more real than any earthly exhilaration, granting us a euphoric joy that transforms our hearts into beacons of peace for the world. Therefore, we are called to navigate the world with the joy of salvation, carrying this spirit to the Table of the Lord. The joy within the faith community signals to the world that the church offers something truly worth pursuing. Have you shared this joy today? The peace of God, presented to the world, begins with a heart overflowing with joy.

A Song of Ascents. Of David. 

1  Behold, how good and pleasant it is when brothers dwell in unity! 

2  It is like the precious oil on the head, running down on the beard, 

on the beard of Aaron, running down on the collar of his robes! 

3  It is like the dew of Hermon, which falls on the mountains of Zion! 

For there the Lord has commanded the blessing, life forevermore.

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ps 133.

When entering any theme park, there are at least two portals that you must pass through before actually entering the theme park. The first is security, where they check your bag and you pass through a metal detector. This is usually cold and sterile and those passing through often are plagued with anxiety. The second is the actual theme park gate where the sounds of the park are leaking out, the smells of the popcorn and churros wafting through the air. The sights, sounds, and smells fill people with excitement and anticipation of what they are about to experience. When going through the sterile security portal, the experience feels far away and our minds often set aside the happiness we are about to experience, because we are taken out of the reason we are there. As a result, we are more likely to isolate and focus on getting through the checkpoint. In contrast, the gates of the theme park have music, decorations, and smells to fill you with anticipation. This environment encourages the camaraderie of anticipation of a shared experience that brings joy and fascination. The senses are powerful in connecting us together, and reminding us that we are here for a purpose. As we approach the gates of the theme park we unite in the excitement that awaits us. We should approach the Lord’s Table in much the same way, united with the excitement that something awaits for the faithful and we should be connected to one another so that it exudes a sensory response similar to the smells, sights, and sounds for those waiting in line to enter the theme park. As the people of Israel would climb the mount toward the temple they would sing together a series of songs and psalms. These would connect the people with the purpose they held together as they approached the worship of the Lord. This worship wasn’t an individual act, but something where the community rose up together as a united group so that the Lord might be praised and the world might be blessed by their unity.

A spirit of divisiveness arises when individuals prioritize their own well-being at the expense of others, creating a world characterized by separation and conflict. Since the beginning of the twentieth century, numerous wars and conflicts illustrate a universal state of brokenness, both from the Almighty and also from one another. The most regrettable scandal, however, is not the brokenness in the world, but the brokenness found within the church itself. This internal brokenness is not just in the separation between denominations, but in the splintered relationships within individual congregations. It manifests as isolation, factions seeking political or economic control, spiritual leaders who listen to petty chatter instead of divine guidance, and damaging gossip that is often cloaked in the language of spiritual concern. In such a state, many Christians may seek influence, but what is truly needed is the power of the Holy Spirit, which cannot be obtained through worldly means, but is essential for dismantling the walls that separate us.

Unity serves as the direct antidote to the divisive nature that is so common in our society. It is an experience that is both fulfilling and perfect, creating a delightful and beautiful sense of togetherness that fosters peace and hope. While this does not require believers to live together physically, it highlights the profound value of spiritual harmony among God’s people. This true unity is a joyful state, rooted in a shared commitment to resolving difficulties and strengthening relationships, rather than simply avoiding conflict. The church has the potential to be a catalyst for bringing people together by putting aside words that cause separation. By doing so, it can offer the world a taste of the greatness that awaits in the Kingdom of God, and when the church is unified, those outside of it will notice the difference of its people.

The psalmist uses the powerful symbol of the precious anointing oil used to consecrate the high priests, setting them apart for their sacred duty, to highlight what unity looked and smelled like. The image of this fragrant oil flowing abundantly from Aaron’s head down to the collar of his robes signifies a blessing that is both plentiful and pervasive. The oil serves as a powerful representation of the Holy Spirit, the author of unity. As at Pentecost the Holy Spirit united all the church so that the language although different was understood by all. Just as the strongly perfumed oil would have been a delight to all who were nearby, the unity among God’s people is fragrant and appealing to outsiders. Conversely, the stench of disunity drives people away, and without this holy love, our spiritual offerings are not acceptable. Just as the oil flowed from Aaron’s head to his beard, and ultimately to his body, this suggests that the Holy Spirit flows from Christ, the head, to empower the church, His body.

Just as God’s blessing is poured out on a congregation that works together in unity, that blessing also spills out to the rest of the world, which should bring believers great joy. This refreshing and life-giving nature of unity is also symbolized by the dew of Mount Hermon, which was a crucial source of life for the land of Israel. Just as the dew cools the heat of human passions and encourages fruitfulness, unity reinvigorates the church and allows it to focus on its mission of spreading the gospel. The image of dew from the distant northern mountain falling on the southern mountain of Zion illustrates the widespread and unifying power of God’s blessing, connecting in spirit those who are far apart physically. Ultimately, it is only through God’s Spirit and the promise of eternal life that the sin of selfishness in our hearts can be overcome, breaking down our divisions and making us one. Just as the people would often walk a long distance to go to the temple, the singing and unity that they embodied reached the towns and places that they passed along the way, and in the same way our unity must be a blessing to the world as we pass by.

The singing on the walk up the temple mount exemplifies the beauty and blessing of unity among God’s people. It is a state of being “good and pleasant,” likened to the sacred anointing oil that consecrates and the life-giving dew that refreshes. This unity, powered by the Holy Spirit and centered on God’s appointed place of blessing, Zion, is not only delightful but also productive, leading to “life forevermore.” The psalm serves as a powerful exhortation for believers to actively pursue and maintain such holy concord, recognizing it as a divine command and a testament to God’s presence and grace. Looking at the theme park, and we look at the reality of the world around us, which requires us to go through the security lines that steal our joy. When we are here we stand as individuals with our lives laid bare for others to pick through our belongings to determine if we are able to come in. However, there is new found joy on the other side. The sights and sounds, smells and tastes of the theme park draw us in, but the music fills us with anticipation of the wonder that awaits us. We come to the gates sharing the joy with one another, and an abundant grace is all around us. The Kingdom of God is like this, and we hearken to living like it when we join together in unity, because God’s blessing is found in the midst of our connection with one another. However, the church must also recognize that much of the world is on the outside of that security line. Hope and Joy are endangered when viewed from that side of the line, and while it might seem bleak and hard to get people to get into that line, it is the job of the church and the people of the church to bring the pleasing odors out to the security line, the music that speaks to unity needs to be sung as we approach, and the church must bring Hope and Joy and anticipation with us even in the cold security line. For our theme park is better than even Disneyland, because we await eternity with the Almighty, and the music is better, the sights more amazing, and the smells and tastes are second to none.

42 And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ac 2:42–47.

Whether we learned it in Kindergarten or living in a house with a dozen college roommates, sharing is imperative to living in a peace-filled environment. When we don’t share and make sure others are cared for, there is a certain sense of chaos that ensues. Anyone who has been in a room where two small children are fighting over a toy knows that it is the antithesis of peace. However, it is really no different from living in a communal environment, where one person hoards the good food immediately after the house steward has gone shopping. This was the situation in my fraternity house when the house manager came back from Costco, and no more than an hour after everything had been unloaded, the Oreos disappeared, which ultimately caused a rift within the community and rising tensions between members. This situation underlies the need for peace in any communal situation. When we live together, we need peace, and as Christ invites us to the table, we must do so with a mindset of peace and caring for one another. The early Christian community, immediately following Pentecost, exhibited qualities that set them apart from the rest of their world and contributed to its rapid growth and impact. They came to the table with an understanding that there must be peace within the community, which could be accomplished by sharing with one another. This mentality showed up through devotion to the scriptures and learning, community building, generosity, worship, and evangelism.

As the early Church gathered, they did so as Acts 2:42 states they “continued steadfastly in the apostles’ doctrine and fellowship.” They showed themselves to be persistent, devoted, and passionately committed to enriching their minds with the teaching of the Apostles and the Scriptures. They were first and foremost a learning church, seeking to feast upon the words of truth. Through learning not only taught and learned, but they also submitted to the apostles’ teaching, rooted in Scripture. In the same way, we must be eager to learn and strive after an intellectual desire to constantly have our minds transformed, and seek to study the truth with our fullest effort, because anti-intellectualism is incompatible with being fulfilled by the Spirit. A mind on fire for God is a Spirit-filled mind. For us today, this means constantly understanding what God is speaking to us through the Scriptures and the teaching in the Church. We must be a people who are steadfast in the Word, because where we spend our time consuming reveals where our minds are devoted. Thus, if we are to follow the example of the early Christians, we must devote our minds completely to studying the Word and sharing it with one another.

As one dives deep into the Scriptures, one will find that there is an expression for this community that uses the Greek word koinonia (κοινωνίᾳ). It means a deep, mutual sharing of life, not just polite sharing of a few kind words during the fifteen minutes of fellowship time. This requires a full commitment to each other and a common interest in one another’s well-being. The danger comes when we think that koinonia is simply a spiritual concept; when, in fact, it is absolutely practical and tangible. Acts 2:44-45 expresses how the early Christians lived out this idea, “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.” The giving expressed in this was not forced, but rather showed itself through the free expression of care for one another by sharing their physical possessions. It was a voluntary generosity driven by love, and it happened consistently in response to the needs within the community. We see how this act of giving is supposed to be done freely and not begrudgingly, as in Acts 5, where Ananias reluctantly gave and withheld a portion; however, the sin wasn’t owning property, but lying about his giving. Generosity must flow from changed hearts. With changed hearts, the believers have contempt for the world’s priorities because of their assurance of another world. This in turn results in how Acts portrays the community as having “no needy persons among them” (Acts 4:34). Thus, in learning to care for one another, we can imagine a community with no envy, no pride, no grudges, but overwhelming joy and care. External sharing simply reflects the internal change the Spirit works in our hearts.

As the church allowed the Spirit to transform their minds from selfish worldly desires and into a heart that is willing to give, it also allowed their faith to permeate every aspect of their existence. This included the “Breaking of Bread” (Acts 2:42), which encompassed both the Lord’s Supper and their daily communal meals. They participated in supporting one another with gladness and singleness of heart, representing simplicity, sincerity, and an absence of hidden motives. Their worship includes “The Prayers” (Acts 2:42), which reminds and demonstrates utter reliance on God. They worshipped publicly, “daily with one accord in the temple,” and privately, “breaking bread from house to house” (Acts 2:46). This showed that worship was to integrate into every aspect of a Christ follower’s life, and established traditions with intimate, home-based fellowship. Their lives were consistently marked by “praising God” (Acts 2:47), a spontaneous expression of the Spirit dwelling within them. Thus, the action of giving one’s heart to living out a life in the Spirit of God necessitates that every single aspect of our lives be given over to our worship of God, both in public and in private.

The post-Pentecost church represents what the Lord desires for every Christian and congregation. Through the coming Spirit, it signifies the transformation of human personality and the enabling of the human spirit by the divine Spirit to know unqualified love. The early Christians’ willingness to sell possessions demonstrated their transferred thoughts to things future, and looked for nothing in things present. This contrasts sharply with later tendencies to cling to wealth, which Chrysostom identifies as a root of evil. It is like a person who needs to shed worldly attachments to effectively contend against evil. Retaining riches or worldly concerns makes one vulnerable to the enemy. However, too often, Satan has no need to do the work because we do it all ourselves through covetousness and greed. Within the fraternity house, the disappearing Oreos sparked a string of complaints and even a discussion about adding provisions to the house rules that would impose fines on anyone caught hoarding any of the house food in their rooms or cars. However, we could have probably taken a page out of the way the early Church cared for one another. No special rules or restrictions needed to be imposed, because people gave freely and cared deeply for one another, such that any need was met with a caring response and sharing of resources. It is a reminder that when we share, we show another a caring that reflects the love of Christ and empowers the church to allow the Holy Spirit to move through our community with a message of hope that brings peace.

23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died. 31 But if we judged ourselves truly, we would not be judged. 32 But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world. 33 So then, my brothers, when you come together to eat, wait for one another— 34 if anyone is hungry, let him eat at home—so that when you come together it will not be for judgment. About the other things I will give directions when I come.

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 1 Co 11:23-34.

When invited into someone’s home, we instinctively understand that there are unwritten rules of conduct and customs that require our respect and observance. The fear of unintentionally transgressing these norms and causing offense is a common anxiety. We strive to enter and conduct ourselves in a respectful manner, honoring the space our host has shared with us. This might mean removing our shoes at the door, a simple act that acknowledges their cultural or personal preferences. Similarly, as we approach the Lord’s Supper, we are invited to a sacred table, and it is equally crucial that we prepare ourselves to participate in the right way. This preparation is not a matter of mere etiquette but of spiritual readiness, requiring us to examine our hearts, understand the significance of the elements, and reflect on the profound message Christ conveys through this holy sacrament.

The initial step in this sacred preparation is self-examination. The Apostle Paul commands, “Let a person examine himself, then, and so eat of the bread and drink of the cup” (1 Corinthians 11:28, ESV). This is not a call to determine our inherent worthiness—for on those terms, none would qualify—but a directive to scrutinize our motives, attitudes, and conduct, particularly toward our fellow believers. We are to approach the table with a clear conscience and love for our community. Engaging in the Supper with a heart marked by divisiveness, selfishness, or a lack of compassion makes us unworthy of the blessing at the table and must be avoided. However, the judgment that follows such behavior is not a final condemnation, but rather a corrective act from a loving Father, designed to guide us back onto the right path and prevent us from being condemned along with the world. True, honest self-scrutiny allows us to address what is amiss in our hearts, thereby averting the need for such discipline.

Central to the Lord’s Supper are the elements themselves: the bread and the cup. When Jesus instituted this meal, He gave thanks, a word that gives us the term “Eucharist,” transforming the rite into a profound sacrifice of thanksgiving for the ultimate gift of Jesus Christ. He took bread, broke it, and declared, “This is my body, which is for you” (1 Corinthians 11:24, ESV). While His physical body was not broken on the cross, the breaking of the bread symbolizes the sacrificial offering of His life for us. Likewise, He took the cup, calling it “the new covenant in my blood” (1 Corinthians 11:25, ESV). This powerful statement signifies a new, unbreakable agreement between God and humanity, sealed not with the blood of animals but with the precious blood of Christ, which offers forgiveness, the promise of eternal life, and the gift of the Holy Spirit. These elements, as connected directly to Christ, serve as a personal invitation to approach the table, and our response requires more than just walking through tradition for tradition’s sake.

Beyond reflection and connection to Christ’s sacrifice, the sacrament leads toward profound anticipation. We are called to partake “in remembrance of me,” an active recollection of Christ’s love, sacrifice, and power. Yet, this remembrance is intrinsically linked to a future hope. As Paul states, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26, ESV). The word “proclaim” is a strong one; the act of communion is a powerful sermon, preaching the reality of Christ’s death to a watching world. This proclamation carries an eschatological weight, pointing forward to the day of Christ’s promised second coming. Therefore, we cannot be trite in our observance of Communion or The Lord’s Supper because it is the hope for the Church. It is in this spirit of shared hope that believers are admonished to ensure the Supper is an expression of unity and fellowship, not division. As such, the Table serves as a symbol and sign of the hope inherent within the body of Christ, and acts as a light for the world.

The Lord’s Table serves a divine purpose: to draw us into a closer, more intimate relationship with Jesus Christ. Approaching it correctly means preparing our hearts through honest introspection, reverently accepting the elements as symbols of a new covenant, and participating in a way that honors God and aligns with His mission for our lives. Just as we show respect when entering a friend’s home, we must approach this sacred invitation with reverence. It is at the table that Christ unites us, reminding us that a holy transformation occurs when we break down the walls that separate us and come together in peace and love. This spiritual renewal, completed by the Holy Spirit, is not meant to remain within the church walls but to flow out, impacting the entire world.

17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord’s supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. 

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 1 Co 11:17–22.

In the opening of the movie, Forrest Gump, the character Forest walks down the aisle of the bus and every child tells him that he is not welcome to sit with them until he connects with the kindness of a young girl who invites him to sit with her. Religion has been likened to a bus to many of the Forrests throughout our society. You don’t look right for one faith, you don’t speak right for another, you don’t act right for yet another. In a similar circumstance, Jesus appeared in a world where people were constantly told they were not good enough to be part of the church. Breaking through that rhetoric, Jesus opened up His table to the outcast, the broken, the left behind, and even His betrayer. The early church would go on to practice meals together to show that they were all equal in the eyes of God and the Church, and background didn’t matter because at the table, they were all one. However, over time, the meal at the table began to be plagued by the same spirit that infected the children on Forrest Gump’s bus, fear and ostracism of those who were different. Specifically, Paul uses this letter to call out the Corinthian church for coming to the table to highlight their differences, rather than the good that they have been called to do by Christ.

Paul’s rebuke of the Corinthian church’s gatherings reveals how their assemblies, intended for spiritual growth, were actively causing harm and destroying fellowship. The apostle, who previously commended them, now states, “I do not praise you, since you come together not for the better but for the worse” (1 Corinthians 11:17, ESV). This stark contrast highlights the severity of the issue, as the church’s conduct was not only failing to improve its community but was actively making it worse. This rebuke must lead each of us to investigate whether our times of meeting are a cause for good or lead to further division. Christian ordinances that don’t make us better will likely make us worse, as spiritual acts can harden rather than heal. The seriousness of this “coming together for the worse” is an inevitable outcome of failing to come together for the better. In Corinth, the destructive behavior was so severe that it was leading to the destruction of the body of Christ. If church meetings cause “more destruction than edification,” it’s better to abstain from them altogether. Ultimately, Paul reminds the faith community that a church gathering that lacks love and peace can break down community rather than build it up. It is imperative that the church heed Paul’s warning.

Divisions within the church, evident in cliques and factions, can seriously damage community trust and undermine the very message of the Gospel. In Corinth, these breaks were not just minor disagreements; they were visible divisions that manifested during communal gatherings like the Lord’s Supper. Paul’s language use regarding the conflicts indicates a progression from internal disagreements to more serious, confirmed rifts within the congregation. What might we see in our congregations as cliques rise? So too does the chasm between people. Look at where and how we sit in the sanctuary, or in the fellowship hall, is it done in such a way that we, even unintentionally, cause people to be left out? We are not all the same, and God has blessed us with diversity of thought and mind, so that while division might naturally occur, God calls us all to the table, as it is a good place where our differences might exist while being united under Christ’s mandate to come together. While some are divided on doctrine, others have interpersonal division; however, both point to a deep-seated disunity. Paul even admits that factions are, in a way, necessary, not because God desires evil, but because He uses these challenges to reveal who the genuine, approved believers are, much like fire refines gold. Often, the root of these divisions stemmed from social and economic differences, creating an environment where opposing viewpoints led to schism and a breakdown of fellowship. Ultimately, such internal strife compromises the church’s peace and unity. Even in the face of difference, the church must be a place where we can come together.

The Communion Table, or the Lord’s Supper, is the ultimate way that the church opens the door to unity even among disagreements and differences. The way the early Corinthian church conducted its gatherings was so flawed that it betrayed the very nature of the Lord’s Supper. Their assemblies were marked by a shocking selfishness and exclusion where wealthier members would arrive early, eat their own provisions, and become intoxicated, leaving nothing for the poorer members who came later. This behavior transformed a sacred, communal feast into a private meal, emphasizing individual needs over shared fellowship. Such conduct demonstrated a profound contempt for the church and a deep disregard for its members, particularly those with little. The purpose of the Lord’s Supper was to be a unifying symbol of Christ’s body, and by their actions, the Corinthians were doing the opposite—they were humiliating the poor and showing that they did not value all members equally. No one member of the church can be valued more than any other by any person. This act of favoritism and isolation will break the purpose of the Lord’s Supper and create a schism that places a shroud over the Gospel. A meal that fails to welcome everyone to the table, and instead is driven by selfish desires, is fundamentally not the table the Lord invites his followers to. Therefore, it is the purpose of the church to welcome one another and share the Gospel in a spirit of overwhelming generosity.

As we approach the Communion Table, we must examine the purpose with which we arrive to participate in the sacrament. If it is simply going through the motions without recognizing what Jesus changed within our faith community at the table, we need to stop and reflect. The table brings us together and obliterates our differences. The purpose for coming to the table must be good, and to share with one another that we are part of a new covenant that forgives our sins and allows us to be made worthy by the blood of Christ. This allows equality among all of us while we embrace the beauty in each person in the same way God looks upon us and, through the sacrifice of Christ, sees us as GOOD. As people walk down the aisle of life, the churches proclaiming Christ must not look like each of the children rejecting a spot for a young Forrest Gump. Instead, we must follow the example of Jenny and offer a seat at the table to those looking for hope, peace, and love. By doing this, the table becomes a place where good happens, good is expressed, and good is experienced by all.

7 Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8 “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9 and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” 12 He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13 But when you give a feast, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Luke 14:7–14.

In a world where celebrity culture dictates who we admire, what does it truly mean to be worthy of honor? In our world we would often honor our heads of state and the heads of state from other countries based on their office and position; however, that is not always the case and has significantly eroded over the last couple decades. People from all areas of society chime in to give their opinion on the nature of honor. In modern celebrity culture, people vie for prominent spaces, seeking to be seen with the “right” people. This constant pursuit of image and fan approval can lead to a kind of enslavement, where public perception takes precedence over everything else. However, honor from the perspective of society runs in opposition to what honor means to God. In Jesus’ address in Luke 14, He suggests that true importance is not something to be sought after but rather a recognition that is bestowed upon the humble. We are called to treat others with respect regardless of what they can offer us, embodying a form of honor that is given freely, not earned through strategic connections or a curated image. In a similar way, we don’t utilize our connections for gain, but we treat others with respect regardless of their ability to grant us honor, glory, or power. 

According to the Gospel we find that true honor is given, and not sought after. In the parable, Jesus warns us against vying for importance by taking a prominent seat at the party. This type of action opens the potential for public shame if a more distinguished guest arrives. We would be publicly demoted, just as when the host is looking for someone more important to talk to and leave you: this will be a disgrace before all in attendance, as one thought that they were more deserving than in reality they were. The shame is not merely about a lower seat, but that one thought themselves more highly than they ought and was humiliated in turn. By contrast, Jesus advises to allow the space for humility and place yourself among guests that are of lower status. This humble approach in turn can lead to public honor when the host, recognizing their humility, invites them to a space of honor. For in this, humility prevents humiliation, and leads to honor. Real honor will come not from one’s self-seeking choices, but from what is bestowed on one by another. This behavior bolsters the image of someone to others. When we work to claim honor for ourselves, we often humiliate ourselves by placing ourselves in a position that reminds others that what we are truly seeking is to be seen by others as important. When that is our focus we will often risk being shown for the attention seeking that we are not worthy of, and stand in the way of those deserving honor, thus dishonoring God through our action.

Similarly, when we find ourselves in the position of the giver or the host we must hold true to the understanding that when you give, it cannot be for the sake of receiving. Jesus instructs the host, that when giving a dinner or a party, that we cannot be focused primarily upon inviting our friends or relatives or rich neighbors, because they could invite you in return as repayment. This prohibition serves as a critique of doing good mainly for the sake of a tangible, earthly reward, and not an outright prohibition of entertaining friends. Real disinterested goodness is rare indeed; so much of what we do is tainted by the desire that it may benefit us in some way, oftentimes this can even be an unconscious desire. We must strive to rid ourselves from the need to constantly serve our desire for a personal advantage if we want to serve God. This reciprocity ethic is a human tendency to do good things for one’s friends in anticipation of having the favors returned. To break us from this cycle, instead of those who can repay, Jesus commands us to invite the poor, the crippled, the lame, the blind. These individuals were often considered social outcasts and, by the religious standards of the day, viewed as outcasts from the kingdom, with their afflictions believed to be the result of sin. The Gospel message is directed to these types of people. To eat with such people could result in religious defilement. Therefore, the Israelite desired to only fellowship with others of similar perceived piety. However, Jesus speaks out against this narrow view. This act of inviting those who have nothing demonstrates true generosity which is the compassion Jesus models for us. This selfless hospitality, given without hope of reciprocation, is rewarded by God. The charitable will not lose, but win, by having their recompense delivered by God rather than their guests.

The follower of Christ must strive for humility in all circumstances to elevate the Gospel. Jesus emphasizes that the exalted will be humbled and the humbled will be exalted. Being truly humble is the basic premise for entering the kingdom. Therefore, by striving for humility, followers of Christ align themselves with the fundamental requirement for upholding and demonstrating a core truth of the Gospel. Christ’s counterintuitive advice encourages true disinterested goodness and an approach to hospitality that reverses the trend toward compensatory giving. When you live without expectation of repayment, followers of Christ are promised a blessing as the resurrection of the just from God. This act of inviting social outcasts aligns with Jesus’s own ministry and reflects God’s own generosity and inclusive invitation of us sinners to the eschatological banquet. We elevate the Gospel by visibly demonstrating its message of radical love, mercy, and inclusion, proving that God values those marginalized by society. This applies not only to social situations but also to one’s standing before God. This pure simplicity of Jesus’ laws of the Kingdom of God makes the Gospel’s distinct values evident. When followers prioritize the needs of others and act as servants, they exemplify the unique and transformative nature of the Christian life, thereby elevating the message of the Gospel by living it out in stark contrast to prevailing societal norms.

When I was younger, the age where many of my friends were getting married, I often wondered if I would be asked to be a groomsman. In most cases, I was not, and in some cases I found that I was not even invited to the wedding. The feeling that it gave me was that I was not important to that person. This made me feel small and unimportant. Afterall, I had invited them to my wedding, and some of them were even in my wedding party. However, when listening to Jesus in this passage, I realize I have always been caught up in the give and take of society. I gave and expected to take in return, that was only fair. The reality of the Gospel expects us to set this aside, we are not owed for our giving, but instead our giving must serve the Gospel in our community, not our own enrichment. The world has enough quid pro quo to go around, but what it needs more of is charity and humility. When we start from a position of charity and humility it prevents us from humiliation from thinking that we are more than we thought, but it also allows us to demonstrate the true Gospel in the world. Jesus came to serve those that could not serve in return, and thus demonstrates to us that true giving is done hoping that God’s love comes through and not our honor.

32 “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. 34 For where your treasure is, there will your heart be also. 35 “Stay dressed for action and keep your lamps burning, 36 and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks. 37 Blessed are those servants whom the master finds awake when he comes. Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. 38 If he comes in the second watch, or in the third, and finds them awake, blessed are those servants! 39 But know this, that if the master of the house had known at what hour the thief was coming, he would not have left his house to be broken into. 40 You also must be ready, for the Son of Man is coming at an hour you do not expect.”

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Lk 12:32–40.

Where do you find your comfort and security? We may look to our homes, our families, or perhaps our government to ensure that we are safe and secure. However, the reality is that none of these can ever fully protect us from the uncertainty that surrounds us. Natural disasters hit and destroy land and homes, while war and violence strike even in the areas that many once thought safe, and yet there is also disease that could hit even when you do everything right. We have labeled an entire type of meal as comfort food. When you are down, feel as if you are missing home, or just need some comfort, a good percentage of us look to a meal to bring us to a place where we feel secure and know everything will be alright. The food doesn’t have any mystical properties, but rather, it reminds us of a time when the worries of the world took a back seat, when you sat around a table and shared a meal with those you loved and those who loved you. The love of God can be as simple as this, allowing all that the world demands of us to be filtered through the comfort that Christ offers. However, we cannot allow the worries and influences of the world to interfere with the life that God calls us to live. We cannot have dual priorities, as life in Christ must be the primary focus, allowing everything else to be filtered through our mindset for Christ. For everything in the world will fade away, but life following God is enduring.

This is not a kingdom we earn or achieve, but one that is given according to the sovereign, good pleasure of our Heavenly Father. This promise profoundly counters any worry about our earthly sustenance or security. Why should we fret over what we shall eat or wear when our Father, who provides even for animals and plants, has determined in His divine benevolence to bestow upon us the Kingdom itself?. The foundational comfort Christ offers is an unwavering trust in God’s pervasive care and provision, rooted in His divine will to grant us our ultimate inheritance. Jesus is not condemning property as inherently sinful, as some have mistakenly interpreted. Instead, He commends radical generosity, urging us to see our possessions not as ends in themselves, but as means to a greater end. By giving to the needy, we are, in essence, creating a positive ledger with God, storing up  a treasure whose contents are not vulnerable to the world and time. Earthly treasures, no matter how vast, are vulnerable to corrosion, thieves, and the natural world. This contrasts with treasure secured through the Almighty God that makes us truly rich, and will not fail. This teaching, while concrete in its ethical demand, is ultimately a law for the spirit, calling us to prioritize the eternal over the temporal. Indeed, the world and its demands will always be present, but our Lord reminds us that everything in the world will fade away. The rich man’s ample goods were useless on the night his soul was required of him. But the treasure laid up in heaven is a treasure that will not be destroyed. As we walk this journey of faith, Christ calls us to radical discipleship. Let our generosity be a testament to our hope, and let our hearts fix upon the eternal treasure that awaits us in Christ Jesus. For where our treasure is, there our heart will truly be. Let us ensure, by God’s grace, that our treasure is in Him, for in Him alone is true life, enduring and eternal.

Our Lord urges immediate, practical readiness. “Let your waists be girded” refers to the practice of fastening up one’s long outer garment, which was essential before engaging in work, travel, or even warfare, symbolizing being dressed for the occasion. The image here is likely one of being ready to go once the time has arrived, and not waiting until the last minute to pack or get dressed. Coupled with this, Jesus commands, “and your lamps burning”. In a world without widespread electric light, a burning lamp was crucial for navigating the darkness, especially at night. Spiritually, this ensures us to be in a state of constant vigilance, not being caught in darkness or unpreparedness. These two images together speak powerfully to the need for continuous readiness in every aspect of our lives as disciples. Christ compares His disciples to servants diligently awaiting their master’s return from a celebration, specifically a wedding banquet. The imagery of returning “from the wedding” is distinct from coming to it, yet both carry spiritual significance regarding Christ’s coming. This readiness is ultimately a call to preparedness for the glorious return of Jesus. On the lips of Jesus, this could also link to the imminent arrival of the kingdom of God. The expectation is that when the master comes and knocks, the servants will open to him immediately. This immediate response emphasizes a heart and life constantly aligned with the Master’s will, with no delay, no frantic last-minute tidying, but a settled and consistent state of readiness. The broader context reminds us to “sell your possessions, and give to the needy”. This act of generous giving is a concrete outworking of readiness. It demonstrates that our heart is where our treasure exists, based upon enduring heavenly realities. Trust in God frees us from paralyzing worry, allowing us to serve Him without reservation. If we are ready God’s glorious promise transforms all our striving as the Master will serve His faithful servants. In a world that often measures worth by what one has or how much one is served, our Lord promises that the greatest honor is to be served by Him. This profound comfort and assurance fuels our vigilance and zeal. It reminds us that our diligent service here is not a burden, but a joyful anticipation of the eternal banquet where Christ Himself will minister to us.

Christ’s coming means the present is the time in which the Son of Man could come at any moment and thus cannot be predicted. This means that the future exerts its pressure on the present. We cannot live as if we have an endless supply of tomorrows to mend relationships or obey God’s will. The urgency is in recognizing that now is the time of decisive significance. If we know something is worth doing, we must absolutely do it now. This applies directly to sharing the Gospel and acting out Christ’s love because the opportunities are present now, not to be deferred until a more convenient or certain time. The danger is that impatience and worldliness creep in, and the church loses its sense of accountability and readiness to meet the Lord. This creates a profound urgency as there are things we know we should be doing, and we are not to be lulled into inactivity by the fact that the Lord has not yet come back. We have no choice but to recognize that our sanctification, our diligent service, and our active love are not optional but essential responses to God’s grace. We know the Master’s will, we know of His coming, and we know of the precious opportunities to advance His Kingdom and demonstrate His love. This knowledge increases our accountability. The urgency, then, is born not of fear, but of the immense privilege and responsibility bestowed upon us by our gracious Lord to serve Him faithfully and to be instruments of His love and truth in a world desperately in need.

As we contemplate Christ’s instruction my thoughts and visions revolve around a small church and how they would react to a sudden influx of people that would double, triple, or even quadruple the size of the congregation. Would they be ready to accept an influx of people that come from a variety of backgrounds and a myriad of understandings of the Gospel? Jesus told His disciples that they had to be ready for His return, and that being ready for His return meant that they must set aside the worldly worries and priorities to be ready to give their all for the Gospel. In giving to those that are poor and poor in spirit, we will show our priorities to the world and also to God. If we give our hearts and minds to the things of this world that will ultimately disintegrate and die, then we will not be ready for the eternal blessings that God has for us. Therefore, Christ calls on us to prepare our hearts for honoring him by giving up our focus on worldly matters, and focus upon getting ready to serve people, and in turn serve the Kingdom of God. Christ shares with us the imperative that we stay ready for the coming of the Kingdom; therefore, when the churches have an influx of outsiders enter their doors, the people must be ready to welcome them to the Gospel no matter who they are, where they are from, and what their background is. Stay ready to love, to give, and to listen. For the church is a place where we come together for comfort, just like coming to the table to eat with one another and let the worries of the world fade into the background.