Category Archives: Perspectives

Other, Perspectives

The Footsteps of a Father

Leave a comment

“I ain’t never done this before, so I’m gonna walk where you walk.”

Words that cannonballed so forcefully into my heart that tears came splashing up through my eyes.

Our former foster son was walking directly behind me on his very first backpacking trip in May of last year. Being from the city, he had never even hiked, let alone spent a night in the woods. I, however, had backpacked and hiked enough to lose count. And, we happened to be walking a trail I knew like the back of my hand. I knew where the hills became slippery, where the enticing detours were which led to nowhere, and where the best shelters and springs could be found.

It was all unfamiliar territory to him.

He decided to copy me—step where I did, avoid what I avoided, go where I went, and follow my footsteps.

I had to recollect myself when he said this because he summarized fatherhood in a single sentence without knowing it.

My eyes became watery partly because I was grieved—this young man didn’t even know his father. He missed all his birthdays. He never taught him to ride a bike, skin a deer, rig a fishing pole, drive a car, or change a tire.

But the overwhelming sense of both privilege and responsibility were to blame for my tears as well. He had entrusted me to lead the way. He watched my every step because he believed I would take the right path.

I think about these wise words all the time, but especially as Father’s Day approaches. Indeed, fatherhood is all about teaching your children how to walk a path they‘ve never walked.

“Train a child in the way he should go,” commanded Solomon of old. This implies that children do not know the way to go. Dads should. The Lord has called us to lead biblically and courageously, leading from the front so that our children can walk behind in confidence, saying, “I ain’t never done this before, so I am gonna walk where you walk.”

Dads, long before our kids listen to our instructions, they watch our lives. Our words, choices, and conduct. They will follow in our footsteps, for better or worse. Let’s make sure we take the right path—the narrow way that leads to everlasting life. Let’s show them the dangers to avoid, the steps worth taking, and where they can find what they need to survive in a sin-cursed world.

Brandon is the pastor of Bandana Baptist Church in Bandana, Kentucky, where he lives with his wife, Dakota, their much-prayed for son, Oliver, and their three dogs. Brandon and Dakota previously served as foster parents through Sunrise Children’s Services of Kentucky. Brandon is also a published author and his Bible Gleanings columns are featured in over sixteen publications throughout Kentucky, Illinois, Tennessee, and Indiana. He is also a devotional contributor for Kentucky Today, a news publication of the Kentucky Baptist Convention, and an editor at Reforming the Heart.

Bible Questions, Other, Perspectives

The Most Misunderstood Verse on Marriage—And What It Actually Means

Leave a comment

Ancient words that are offensive and oppressive to modern ears. Clear and concise, but often confusing. And it is what Christ compels Christian wives to do:

“Wives, submit yourselves unto your own husbands, as it is fit in the Lord” (Colossians 3:18, KJV).

The holy Scripture highlights here that a healthy and holy home requires a humble wife who honors her husband’s headship. Ladies of the Lord ought to lean into their husband’s leadership when he is lovingly leading. No family can fully follow Christ without the wife faithfully following her husband when he is following Christ. A husband can only steer the ship of the family with his wife by his side, holding up his arms when they are weary. A godly and submissive wife is the “we” in the “as for me and my house, we will serve the Lord” (Josh. 24:15).

Who is Being Spoken To?

The ears that should hear these words and the hearts that should believe and obey them are those of a married woman. Not ladies who are single, dating, or engaged. You are free from compliance with command if you are unmarried, and bound to obey it if you are. Furthermore, God is not talking to husbands or almost-husbands either. Married men, you cannot enforce submission from your wife, and boyfriends and fiancés haven’t even earned it yet.

What is Being Spoken?

But what does this mean? It doesn’t mean doing everything your husband says. It doesn’t mean, “All women go to the left, because the man is always right.” It doesn’t mean you are less-than your husband or a woman forced to live in a man’s world.

    Simply put, submitting to your husband means willingly and joyfully submitting to his leadership when he submits to the Lord—and you do it for the good of the family and the glory of God. And submission looks like this: supporting his decisions once they are made. Disagreeing with him without being disagreeable. Encouraging rather than undermining his leadership. Praying for him to be a godly husband and father than constantly criticizing him.

    Submission says, “How can I help?” Resistance says, “Why should I?”

    That said, the Lord does not expect you to submit to an absent, abusive, or adulterous husband. He does expect you to submit to a husband who adheres to the word of the Lord and the Lord of the word. It is for this reason that the apostle adds at the end, “as it is fit in the Lord.” Walk behind him when he follows the compass of God’s word, not when he is headed south. Follow your husband when he follows the Lord—follow the Lord when your husband doesn’t.

    And when a husband loves the Lord and loves his wife—proving it in a sacrificial and selfless way as the greatest servant of the household—a wife will have no problem submitting to his lead (Col. 3:19; Eph. 5:25). This is why believers, the Bride of Christ, so voluntarily submit to Jesus, the Groom. He has proven His love for us. He became the greatest Servant of all by humbling Himself to the point of death for sinners. Christ is a Savior you want to follow. Likewise, a husband who models Christ in his words and actions is a man you will want to lead you. 

    Now, what if your husband is an unbeliever? What should you do then? Thankfully, there is a wealth of wise counsel in the New Testament for this exact question. Paul in First Corinthians 7 teaches that divorce is never the solution, not even in a less-than-ideal marriage to an unbelieving spouse. Paul does say that if the unsaved husband demands a divorce, you are allowed to concede, but still, separation should always be a “no-go” and never the “go-to” (1 Cor. 7:10-11, 13, 15). And in 1 Peter 3, the apostle says that you should try your darndest to win them to Christ by your “conduct,” adorning yourself with internal qualities that point them to Jesus (1 Pet. 3:1-6).

    Lastly, I wish to say again: submission does not mean inferiority. First of all, both the husband and wife have one Lord: Jesus Christ. Second, the Scripture’s metaphor of marriage conveys that the husband and wife are equal. The Bible describes the marriage of a godly man and woman as being “equally yoked” (2 Cor. 6:14). This portrays two cattle with their heads in a yoke together, both moving in the same direction, and both at the same level—ground level. And thirdly, consider this: was Christ Jesus less than God His Father because He submitted to Him? Of course not. The Son of God is one with the Father. He is equal to the Father because He is as much God as He is. Yet, He willingly and joyfully submitted to His good will because that was His role and responsibility as a Son. 

    The role and responsibility of redeemed wives is submission to a saved and continually sanctified husband.

    Brandon is the pastor of Bandana Baptist Church in Bandana, Kentucky, where he lives with his wife, Dakota, their much-prayed for son, Oliver, and their three dogs. Brandon and Dakota previously served as foster parents through Sunrise Children’s Services of Kentucky. Brandon is also a published author and his Bible Gleanings columns are featured in over sixteen publications throughout Kentucky, Illinois, Tennessee, and Indiana. He is also a devotional contributor for Kentucky Today, a news publication of the Kentucky Baptist Convention, and an editor at Reforming the Heart.

    Other, Perspectives

    The Pastor: A Spiritual Shepherd of the Saints

    Leave a comment

    He’s a professional holy man, they say. He only works two days a week, and never leaves the confines and comforts of his office, as some believe. Some think that he is disconnected from reality, and that the only time he experiences real life is at weddings and funerals. All of these misconceptions and more are associated with the office of pastor. But what is the truth about pastors and what does God say about them in His word?

    According to the Scripture, pastors are primarily shepherds of the souls of a local church. His primary task is to feed, lead, protect, and rescue the sheep that God entrusted to him. A pastor is not a CEO or a “church boss.” He is a caretaker of a church’s spiritual health. That is what Peter meant when he commanded pastors, “Shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory” (1 Peter 5:2-4).

    Pastors are also called to equip and train their congregations so that they might faithfully serve God and others. Contrary to popular belief, ministry is not relegated to the pastor only. Many mistakenly believe that the pastor is responsible for all of the work of ministry. And while he should serve alongside his people, his God-ordained job is to equip members of the church for the work of ministry. Paul wrote, “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ” (Eph. 4:11-12).

    And the pastor’s principal means of feeding the sheep and equipping the saints is the preaching of the word of God. The Scripture is the believer’s spiritual food, and is the pastor’s role is to prepare a feast for the people to eat (1 Peter 2:2). The Bible is the believer’s training manual for godly living, and the pastor’s task is to guide congregants through it (2 Tim. 3:16-17). He is not called to entertain, share his opinions, or run out the clock by rambling about the ills and ails of society. He is called to preach the Bible, which means explaining, interpreting, and applying what God says in His word. Paul thus commanded pastors, “I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:1-2).

    The pastor’s character is also as crucially important as his calling. He is not free to live anyway he wants. He is called to live an exemplary life, and he may disqualify himself from the office of pastor if he brings reproach upon himself from living sinfully. That’s why the Scripture speaks of qualifications for pastors. Paul gave a lengthy list:

    “Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil” (1 Timothy 3:2-7; cf. Titus 1:5-9).

    Will you pray for your pastor, and ask the Lord to help him shepherd faithfully and live holy? Will you hold him accountable to uphold a godly character?

    Other, Perspectives, Theological Reflections

    Doctrine Matters for the Church, and Here’s Why

    Leave a comment

    Because doctrine is fundamentally defining, a church will not know what it is or why it exists until it understands the Bible’s clear teaching on the doctrine of the church. If the church were merely a human organization, such as a country club or sports team, little would be lost or forfeited if it did not possess a basic knowledge of itself. However, because the church is an institution founded by the Lord Jesus Christ Himself, the church and the world suffer eternal repercussions if a church doesn’t perceive itself according to biblical doctrine. Moreover, even human organizations have at least a basic notion of who they are and what their purposes are. Therefore, a biblical understanding of the doctrine of the church is both natural and eternally significant, and the importance of such may be seen in the six main areas which a comprehension of this doctrine affects:1

    First, the doctrine of the church matters for the leadership of the church. Pastors (also called bishops and overseers in Scripture) are commanded to “preach the word,” and “shepherd the flock of God” (2 Tim. 4:2; 1 Peter 5:2). Such God-called pastors must understand these primary responsibilities in order to feed congregants with the “pure milk” of God’s word (1 Peter 2:2) and care for their wandering souls (Rom. 3:11), lest he starve the children of God of the spiritual food they require, and risk appearing ashamedly before the chief Shepherd (2 Tim. 4:1). The Scripture also teaches that pastors must be qualified by living “above reproach” (1 Tim. 3:1; Titus 1:6). Ignoring this high and holy standard results in wolves behind the pulpit and the wolf in sheep’s clothing laying snares for both the pastor and the church (1 Tim. 3:7; cf. Heb. 13:17).

    Additionally, the pastor must understand the Bible’s teaching on church discipline and the proper administration of the Christ-ordained ordinances of baptism and the Lord’s Supper. The Scripture teaches that those living in unrepentant sin must be properly disciplined (Matt. 18:15-20; 1 Cor. 5:1-5, 13). Without this, churches incur the displeasure and judgment of God (Rev. 2:12-29), and they reproach the holy name of Christ that they claim to represent (cf. 1 Pet. 3:15-16). Furthermore, baptism and the Lord’s Supper must be administered with careful consideration of a member’s salvation and standing with the Lord (Matt. 28:19-20; 1 Cor. 11:23-32). When this is neglected, the pastor risks offering unbelievers false assurance, and he blatantly contradicts the rich symbolism of the ordinances, which are solely for believers.

    Second, the doctrine of the church matters for the members of a church. According to the Scripture, there are prerequisites and qualifications for church members. The prerequisites are simple: those who wish to join a local church must be baptized believers. That is, one must be a member of the universal body of Christ by faith and be baptized by immersion in water, with the latter symbolizing the former (1 Cor. 12:13). It is perfectly permissible for unbaptized believers to become part of a church upon their baptism, but not before it. The qualifications for members of a local church are also straightforward: personal holiness, love for one another, and involvement in the life of the church, to name a few. And such qualifications are evident not only in the commands to live holy (1 Pet. 1:15-16), love one another (1 Pet. 4:8), and use one’s spiritual gifts (1 Pet. 4:10-11), but also in the biblical prescriptions for disciplining such members who openly disregard such commands (as noted in the discussion above). Neglect of either the prerequisites or qualifications for membership leads to false assurance to unbelievers and false assurance to unrepentant believers.

    Third, the doctrine of the church matters for the structure of the church. The Scripture teaches that churches must have qualified pastors, and that members must submit to such men in humility. Nowhere in Scripture is this more plainly stated than in Hebrews 13:17, which says, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.” God has uniquely gifted pastors to “equip the saints for the work of ministry” (Eph. 4:12), and this work will never begin (or continue) unless shepherds are competent to equip and members are willing to be equipped. The Bible’s teaching on church structure is truly the rebar that holds it together, and it crumbles apart without it. Unfortunately, many evangelical denominations have abandoned biblical teaching on church structure through the ordination of women to the pastorate, exaltation of mere men as “apostles,” and restoration of morally fallen men who have no business near a pulpit.

    Fourth, the doctrine of the church matters for the culture of the church. Churches are communities, and all communities are cultures. Thus, a church will inevitably cultivate a culture, with or without understanding the Bible’s teaching about the church’s identity or mission. However, with a proper understanding of the church’s identity and mission, a church cultivates a culture of Christ-centeredness, ongoing discipleship, multitude-of-sins-covering love, accountability, prayerfulness, and evangelism. Simply put, the word of God rightly understood and applied will transform the people of God. When a biblical understanding of the church is not prioritized, a church’s culture falls prey to pragmatism and emotionalism.

    Fifth, the doctrine of the church matters for the character of the church. The character or testimony/witness of a local church matters in the eyes of both God and the world. A church must strive for holiness in order to prevent displeasing the Lord, who is the church’s “husband” (Eph. 5:32). But the church must likewise strive for holiness in order to testify to the world that she is set apart and transformed by the gospel. And such holiness is greatly promoted through personal holiness and the difficult, but biblical practice of church discipline. Through church discipline, unrepentant believers are lovingly warned, compassionately rebuked, and if necessary, excommunicated. And while this is a painful process, the eternal consequences of not doing so are far more painful.

    Sixth, the doctrine of the church ultimately matters for God’s glory. God glorifies Himself primarily through the gospel—and the church is the Christ-founded institution commanded to proclaim it (Matt. 28:16-20). But, without a thorough knowledge of the doctrine of the church, a church stifles its gospel proclamation, robbing God of glory. Moreover, a church living in unholiness (due to ignorance of the doctrine of the church) contradicts the life-transforming power of the gospel that it claims to believe.

    Here’s the sum of it all: right doctrine is a pillar for the church to stand upon, whereas wrong doctrine is sinking sand that will swallow her whole. Therefore, it is imperative that we get our doctrine right, and right from the Scriptures.

    “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.” — Romans 16:17-18

    1. This list originally came Mark Dever’s contribution to the systematic theology, A Theology for the Church. See: Akin, Daniel. A Theology for the Church (Nashville: B&H Publishing Group, 2014), 660-668. All of the explanations and expositions of the points are my own.
    Brandon is the founder and main contributor to Brandon’s Desk, the blog with biblical resources from his ministry. He is proud to be the pastor of the family of believers at Locust Grove Baptist Church in Murray, Kentucky. He and his wife Dakota live there with their three dogs, Susie (Jack Russell), Aries (English shepherd), and Dot (beagle).

    News, Other, Perspectives

    Psychological Child Abuse: Raising Children as “Theybies”

    3 Comments

    The latest attempt at normalizing the popular idea of gender fluidity comes from a large group of parents in the U.S. who believe in raising their children as “theybies.” NBC recently published an article documenting what several couples are doing to shield their children from gender stereotypes: concealing their biological sex. These couples represent a growing number of parents who are bringing their children up without gender designation. Children should get to decide their own gender when they get ready, they argue, so the use of pronouns he, she, him, or her, are totally avoided. To ensure kids have complete freedom to decide what gender they want to be, their biological gender is hidden from the children and from everyone else. Parents who propose this are calling their children “theybies,” since they refer to their children using only gender-neutral pronouns such as, “they, them, and their.” Experts say this could prevent a number of problems seen in children (and adults) today, although they admit there is no existing scientific research conducted on the result of raising children this way. The experts claim that this way of raising children could prevent “gender dysphoria,” which is when a person feels that their gender doesn’t align with their assigned sex at birth. It reassures children that there is “more than one way to be a boy or a girl.” These parents readily admit that this approach to parenting is not easy or comfortable “in a gendered world.” Not everyone understands the reasoning behind the decision to keep their children’s biological gender hidden. The couples in the article explain several confrontations which have been awkward and even offending, simply because people do not understand their intentions. Modern-day society has not yet evolved into gender-nonconformity, they say, but they are willing to make whatever sacrifices necessary to defend their children from gender stereotypes for as long as possible. Society is the problem—it hasn’t progressed to the point where it needs to be regarding gender fluidity. Until society does, these parents will raise their children as “theybies,” without gender designation.

    This movement and the ideology behind it is detrimental to the upbringing of children and extremely troubling, to say the least. Let’s start at the beginning with the ideology. The idea of gender fluidity is completely subjective, grounded in neither science nor biology—only in personal experience. Scientific or biological proof for gender fluidity is totally nonexistent. When an individual feels they should be a different gender than that which was assigned at birth—that’s all it is—a feeling. Thus, advocating that children should decide their gender on the basis of its fluidity (and because it is a part of the human process, as they argue), is misplaced and flawed from the start. Gender is assigned biologically—you are either male or female. This is something which the Christian worldview affirms (Gen. 1:27; 5:2) and recognizing the immutability of gender is crucial to how we relate to one another and contribute to society. This is especially important for children to understand—the truth should not be concealed from them. They need to understand the way the biological world works, especially given their developing minds.

    Moreover, the whole concept of gender fluidity and identity is assuming too much about the mental capability of children. Children don’t make life decisions, much less the decision of what gender they want to be (which apparently happens at age 4, the proponents argue). If children believe that gender is fluid, they are suspect to change their genders multiple times throughout the course of their childhood. As children, how many times did we change our career interest, for example? Some of us wanted to be astronauts or firefighters, later changing our interests to photography or geology. And now the majority of us are pursuing none of those fields. The point is this: children are subject to change frequently throughout the course of their upbringing. Therefore, they do not have the comprehension to make the significant decision of gender identity (regardless of how irrational gender fluidity is).

    Additionally, consider the practical inconsistency and the overkill of raising children without gender designation. This approach to parenting is practically inconsistent—parents know that a child’s freedom should be limited. No parent allows their child to decide for themselves what time they will go to bed, and no parent allows their child to eat junk food all day long. If you wouldn’t allow children total freedom in those insignificant areas, why would you allow them freedom in a significant area such as their biology? This proposed solution to preventing gender stereotypes is just plainly overkill—it is extremely disproportional to the problem. Complete annihilation of gender-specific pronouns is taking things too far. There is a plethora of other (and better) ways to ensure that children are not “pigeonholed into gender stereotypes.” Let boys have tea parties with their sisters and take your daughters fishing. But don’t obliterate empirical and biological truth.

    This entire ideology and its proposed application is disturbing because, in it, you can see that the ripple effects of the sexual revolution in America have arrived at the most crucial and vulnerable area of human life: child development. As our culture has “progressively” abandoned sexual morality, they have also abandoned sexual reality. All of this arises from the idea of a secular nation—a nation free of objective morality—the morality which comes exclusively from a Christian worldview. Unfortunately, the influence of secularism has made its way to vulnerable children.

    Church History, Perspectives, sermons, Theological Reflections

    The Lord’s Supper: Remembering and Proclaiming the Gospel (1 Cor. 11:23-26)

    Leave a comment

    The following sermon was delivered at Locust Grove Baptist Church in Murray, Kentucky, on the 15th day of October 2017:

    “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” (1 Corinthians 11:23-26).

    Gathered Together for Remembrance

    Jesus died. Could you think of a more stunning and sobering truth? That truth is a feature which is exclusive to the Christian faith – it sets us apart from all other religions which exist. Enough good works and you might please God or gods, according to all religions. But in the Christian faith, God takes on human flesh and dies, to enable you to please Him forever! This stunning and sobering truth that Jesus died is precisely why we have gathered together to observe what is known as the Lord’s Supper. We who know the Lord are gathered together here this morning for what is truly a special and solemn occasion, and that is to observe the Lord’s Supper. For that reason, I will not preach for very long this morning, because the Lord’s Supper itself is an unwritten sermon—what it means and what it represents is just as much a proclamation of the truth, as is my speaking of it to you.

    The Lord’s Supper is certainly a wondrous thing—it is an ordinance which Jesus Himself instituted to remind us of Him. And how many of us know we could be more reminded of Jesus every day, amen? It is a physical representation which reminds us of the gospel—that Jesus died for sinners so that we who believe can be saved and have supper with Him again one day in glory. We need to be reminded of this truth constantly—we are forgetful people by nature, we forget things all the time. I bet none of us can recall what we saw on the news Friday night, or what we read on Facebook yesterday, or even what we read in our Bibles on Tuesday. Our minds fill up with knowledge, and our minds deteriorate—and both are reasons we forget.

    But let me tell you this morning—I’m glad the Lord Jesus Christ knows we forget. The Lord knows we forget, and the Lord saw fit to remind us of the truth of the gospel through the Lord’s Supper. We need the Lord’s Supper to remind us of the greatest truth in all the world, that Jesus came to seek and save that which was lost. This morning, we will look at what God’s word says about the Lord’s Supper—that would be the best place to begin. And we will spend our time this morning understanding the meaning of the Lord’s Supper, before we partake of it. And that is the most important part of the Lord’s Supper—understanding what it means and what it represents. We must understand the meaning of the memorial. We need to know what the Lord’s Supper means, and understand it’s significance. If we don’t know what we’re doing when we’re doing it, then there’s no point.

    We can discover the meaning of the Lord’s Supper by looking at 1 Corinthians 11, where Paul explains exactly what it is. This is yet another thing the Corinthians got wrong. They were abusing the Lord’s Supper, misapplying and misunderstanding its meaning. In fact, they had it so messed up that Paul said that when they came together for worship, they might as well have stayed home. He says in v. 17, “But in the following instruction I do not commend you, because when you come together it is not for the better but for the worse” (11:17). And so, in the latter half of chapter 11, Paul is correcting them and giving instructions pertaining to the Lord’s Supper. We will see this morning that apparently, they completely misapplied and misunderstood the significant meaning of the Lord’s Supper, and that’s what lead to all of their problems surrounding it. The reason they were mistreating people, the reason why they were gluttonous, the reason why they were casual in their approach to this supper, even the reason why they were divided—it was all due to their malpractice and misunderstanding of the Lord’s Supper.

    The Corinthians needed to understand the meaning of the Lord’s Supper, that it is both a remembrance and proclamation of the gospel. And we need to understand this today. We as believers today need to understand the meaning of the Lord’s Supper, that it is both a remembrance and proclamation of the gospel. It is not some liturgical ritual, or even a casual element tacked on at the end of a church service. It is a sermon, a memorial, a reminder, and a remembrance and proclamation of the gospel!

    We will see in the passage we read this morning that:

    I. The Lord’s Supper is the Tradition of Christ (v. 23a)
    II. The Lord’s Supper is Remembering the Body of Christ (vv. 23b-24)
    III. The Lord’s Supper is Remembering the Blood of Christ (v. 25)
    IV. The Lord’s Supper is Proclaiming the Gospel of Christ (v. 26)

    Let us now begin in Paul’s letter to the Corinthians, the 11th chapter.

    I. The Lord’s Supper is the Tradition of Christ (v. 23a)

    The first thing that will help us understand the meaning of the Lord’s Supper is understanding where it came from. It isn’t a concoction produced by the Roman Catholic Church, and it isn’t the product of any Protestant denomination—in fact, no denomination, no religion, and no person but Jesus Christ Himself is responsible for instituting the Lord’s Supper. If any man came up with it, it wouldn’t hold any real value and it wouldn’t be worthy of practicing in the church today.

    The name of this ordinance is very fitting—the Lord’s Supper, because it is just that—it is the supper which the Lord Himself instituted. And that’s the first thing we see in the passage regarding the Lord’s Supper—it is the tradition of Christ. That is precisely why we remember the Lord’s Supper—it has been instituted and commanded by our Lord Himself. And obeying His command to observe it is just as important as obeying any of the other commands which He has given us.

    So in the first verse, Paul is reminding the Corinthians that the Lord’s Supper is the tradition of Christ—it is something Paul first received from the Lord to teach to the Corinthians. It is not Paul’s Supper, the Corinthians’ Supper—but the Lord’s Supper.

    First, this is a tradition which Paul received from the Lord. Before reminding them of the meaning of the Lord’s Supper, he first establishes its authenticity and therefore his authority in instructing them on how to do it. Paul is explaining the origin of the Lord’s Supper. That’s where Paul goes first, because if the Corinthians know where the Lord’s Supper comes from, it will greatly affect how they see it, and it bears an even greater responsibility for understanding and applying it correctly. If they mess it up, they sin against the Lord, since it is His supper. If it is a tradition of Christ – if it comes ultimately from God, then it is serious.

    Paul says that this tradition is something which he received from the Lord in the first part of v. 23, “For I received from the Lord what I also delivered to you.” This tradition should be observed because it comes from the Lord, and Paul’s instructions should be heeded because they too come from the Lord. This is a tradition which Paul first received from the Lord. But it wasn’t something he kept to himself, he also shared it with the Corinthians.

    That’s what Paul says next. Notice secondly that he delivered this tradition to the Corinthians. “For I received from the Lord what I also delivered to you.” Notice the tense of the word delivered—it’s in the past tense, meaning that sometime previously Paul had instructed the Corinthians concerning the Lord’s Supper. They already knew about it—they had been instructed about it before when Paul delivered it to them. It was first delivered to Paul by the Lord and then Paul delivered it to the Corinthians. This is a tradition they knew about and regularly practiced, because Paul taught them all about it before. They weren’t ignorant about it, they practiced it every time they “came together” (v. 20).

    But even though the Corinthians were once taught about the Lord’s Supper, authoritatively from the apostle Paul—they continued to abuse and misunderstand it. That just shows you that a church can have a great pastor, and still be a bad church! And I hope you comprehend this morning that the only thing separating us today from the Corinthians is time and distance. We too can just as easily be taught authoritative instructions about the Lord’s Supper from Scripture, and continue to misunderstand it, undervalue it, abuse it, or approach it flippantly like it’s yesterday’s coffee. No Christian is immune from misunderstanding the Lord’s Supper, or this passage of Scripture under consideration would not need to be written! Just because you’ve been taught correctly about the Lord’s Supper for years does not guarantee you will truly understand and appreciate its gospel-meaning.

    And frequency of observance doesn’t ensure understanding and appreciating its meaning either. You can observe the Lord’s Supper for 65 years and be as far from its meaning as the east is from the west. Traveling to the place where you can understand its meaning begins here with understanding that it is the tradition of Christ—it is something which Jesus Himself commanded and instituted.

    And if the Lord’s Supper is the tradition of Christ, then that means several things. First, we dare not neglect it. If it’s something Jesus started, we should continue it. Second, we dare not approach it flippantly, because it bears His authority. It deserves the utmost respect when we observe it, if it is the tradition of the Lord. And thirdly, we should long to understand its meaning, if it is so meaningful. If it bears the authority of Christ, as tradition which He has instituted, then we should want to know what its all about!

    We need to understand that the Lord’s Supper is the tradition of Christ.

    II. The Lord’s Supper is Remembering the Body of Christ (vv. 23b-24)

    Not only do we need to understand that it is Christ’s tradition, but secondly, we also need to understand this morning that the Lord’s Supper is remembering the body of Christ. It is a time for us to remember that Jesus gave His body for us on the cross. The Lord’s Supper is remembering the body of Christ, and it is uniquely represented by the breaking and consumption of bread. There’s a reason why bread is chosen to represent that, and we will take that up later. But in giving instruction and correction on the Lord’s Supper, Paul goes straight to the teaching of Jesus on this matter, and he refers to Jesus’ last earthly supper with His disciples where the Lord Himself instituted such an ordinance. If it is the tradition of Christ, it makes since for Paul to refer to this exact tradition, as he does here.

    Paul recalls exactly when the institution of the Lord’s Supper took place. Paul says, “the Lord Jesus on the night he was betrayed [instituted this supper].” The institution of the Lord’s Supper took place during Jesus’ last meal on earth with His disciples before He was crucified and killed. This institution took place the night that Judas betrayed Him. Before He was betrayed, He has this memorable supper with His disciples, and Jesus institutes a new ordinance for His disciples to observe from then on. Luke tells us that “when the hour came, he reclined at table, and the apostles with him” (Luke 22:14).

    Paul says that on this night he “took bread, and when he had given thanks, he broke it.” The first part of the Lord’s Supper concerns bread, that’s what we see Jesus doing here. He took bread, gave thanks for it, and likely tore it in pieces as He handed to His disciples to eat. Now, why bread? Was it because it was convenient and easy to produce? The reason for the bread was because of why they were gathered together. They were gathered together and sharing a meal because it was Passover. And the consumption of bread was commanded in partaking of the Passover. Passover, if you didn’t know, is a festival which Jews observed as a memorial of when God delivered the Israelites out of the hands of the Egyptians. In Exodus 12, we read what brought this about: God was striking the Egyptians with plagues in an effort to convince Pharaoh to let the Israelites be free from slavery. He didn’t budge, so God threatened them with one final plague—the death of the firstborn son. And the Israelites were commanded to take the blood of a spotless lamb and place it on their lintels and doorposts so that God would “pass over” their house, so their firstborns would live. Hence the name, Passover. God said, “The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague shall befall you to destroy you, when I strike the land of Egypt” (12:13). They were also commanded to have a meal during Passover as well, and God says to them that they “shall eat the flesh (of the lamb) that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it” (v. 8). And so Jesus is observing this Passover with His disciples, sharing bread with them.

    But what is most striking about this scene where Jesus is sharing Passover with His disciples is how He reinterprets the Passover bread to be representative of His own body. Jesus makes no reference to the Israelites or their freedom from bondage in Egypt, but instead says concerning the bread, “This is my body, which is for you.” Jesus says that the bread is His body. Now, some like the Roman Catholic Church have taken this to mean that the bread is literally the body of Jesus, and that when you eat the bread you are literally receiving His body, and are thus saved by it. This doctrine they call transubstantiation. And while I love those who are Catholic, and have friends who are Catholic—that idea is absolute blasphemy and heresy if I’ve ever seen it. If Jesus means that the bread literally is His body, and not merely a representative of such, then we’d better take everything Jesus says metaphorically about Himself. By that logic, Jesus literally is a door (John 10:7); He literally is a vine (John 15:1), and He literally is a loaf of bread (John 6:35)!

    Jesus is saying here that the bread represents His body—it represents what happened to the body. Jesus was using bread as an object lesson here, and as a fuller interpretation of the Passover supper. The bread represents His body, He says, “which was given [for us].” The bread serves as a reminder that Jesus has given Himself for us. Titus 2:14 says, “[Jesus] gave himself for us to redeem us from all lawlessness.” The bread that He gave His disciples to eat is representative of His body He was about to give for His disciples on the cross.

    But that is not all Jesus says. Jesus tells the disciples that they are to “Do this in remembrance of me.” Here’s where the Lord’s Supper is enacted—Jesus issues it to us as a command. Jesus says to do this—to do what He did with the disciples at the Passover. It is Jesus saying, “This bread which I am passing on to you as representative of My body given for you on the cross— so do this same thing to remember Me.” Therein is the purpose of the Lord’s Supper—to remember Jesus on the cross. The Lord’s Supper doesn’t save you, but it does sanctify you. You do not have to observe it in order to be saved, but you certainly have to observe it if you are saved. It doesn’t justify you in the sight of God, but the justified should observe it to remember justification. The purpose of the Lord’s Supper is to remember Jesus Christ and His death on the cross—His body which was pierced on the cross. It is to remember the work of Christ on the cross, such as that which is described by Isaiah:

    “Surely he has borne our griefs

    and carried our sorrows;

    yet we esteemed him stricken,

    smitten by God, and afflicted.

    But he was pierced for our transgressions;

    he was crushed for our iniquities;

    upon him was the chastisement that brought us peace,

    and with his wounds we are healed.

    All we like sheep have gone astray;

    we have turned—every one—to his own way;

    and the LORD has laid on him

    the iniquity of us all.

    He was oppressed, and he was afflicted,

    yet he opened not his mouth;

    like a lamb that is led to the slaughter,

    and like a sheep that before its shearers is silent,

    so he opened not his mouth” (53:4-7).

    Are you remembering that this morning? This is a time dedicated entirely to remembering His body given on the cross. Whatever is on your mind this morning—put it to a halt and remember the given body of Jesus on the cross. The Lord’s Supper is remembering the body of Christ on the cross, as we partake of the bread together.

    III. The Lord’s Supper is Remembering the Blood of Christ (v. 25)

    We need to understand that the Lord’s Supper is the tradition of Christ, and that is remembering the body of Christ. But the Lord’s Supper is also remembering the blood of Christ—the new covenant ratified by Christ’s blood, and this is represented by the cup. Part of remembering what he did on the cross is remembering His spilled blood which has been spilled on our behalf, and “drank in” by faith.

    Paul says, “In the same way also he took the cup, after supper.” The cup, filled with wine (or juice for most of us), is the second element in the Lord’s Supper. And Jesus says that this cup represents the new covenant in His blood, “This cup is the new covenant in my blood” (v. 25a). Often times, when speaking of the Lord’s Supper we say, “The bread represents His body, the wine represents His blood.” And there’s nothing wrong with that. But if we do not also understand that Jesus said it represents the new covenant in His blood, we lose sight of what its complete meaning is. It is not merely His physical blood, but what His blood accomplished. The blood of Jesus ensured, secured, and enabled the new covenant to be ushered in. The new covenant is what God’s people in the Old Testament looked forward to for a long time. In the days of the exodus, the Israelites entered into a covenant with God in the Old Testament. They promised to obey the Lord, and to do all He commanded – about how well do you think that worked out? Here’s the full context of what happened:

    “Moses came and told the people all the words of the LORD and all the rules. And all the people answered with one voice and said, “All the words that the LORD has spoken we will do.” And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words” (Exodus 24:3-8).

    Considering you know the Old Testament, it is easily observable that the people could not keep their end of the covenant. They constantly broke God’s laws and broke their covenant all the time. They were not obedient, and the sacrifices they were making were not enough to cover their sins completely. So the people yearned for a new covenant, where God might enable and ensure their obedience, and where He would cover their sin completely so that they would no longer need a sacrifice. The beautiful thing is that God said He would make this new covenant with them. Perhaps the greatest expression of what this new covenant will be is found in Jeremiah 31. Notice the language of salvation in this passage – the references to enabling obedience, transforming hearts, and forgiving sins:

    “Behold, the days are coming [it will be in the future for God’s people], declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers [it will not be like the old covenant, and how it will be different is later explained in this passage] on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke [the precise problem with the old covenant], though I was their husband, declares the LORD. For this is the covenant that I will make with the house of Israel after those days, declares the LORD [here’s how it will be different]: I will put my law within them, and I will write it on their hearts [obedience will come from their hearts]. And I will be their God, and they shall be my people [God will be in relation with them]. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more [their sins will be forgiven]” (vv. 31-34).

    God would transform them so that they could obey Him—He would change their hearts—that’s what happens in the new covenant. And Jesus is saying in this passage that the cup represents His work on the cross of ratifying this new covenant. It represents His blood which is the means of bringing His people into a new covenant. All those promises of Jeremiah 31 are made real through the death of Jesus Christ.

    Once again, Jesus says, as He does before, to “Do this, as often as you drink it, in remembrance of me.” Like the bread, we drink the cup in obedience to Christ’s command here to remember Him. Do you notice the difference in this verse compared to the one earlier about bread? There is mention of how often you should do it. Of course, for many years, Christians have debated about how often they should observe the Lord’s Supper. Some say every time the church meets together, others say just periodically. There is great evidence for both main views, I have to confess. But the frequency of observance is not an issue which Scripture plainly and explicitly addresses – Paul and Christ just say, “as often as you do.” What matters is understanding the meaning! Those who split hairs over this need to memorize Paul’s instructions about quarrels: “But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless” (Titus 3:9). The point is not how often, the point is understanding its meaning! I would rather partake of the Lord’s Supper one time a year understanding its meaning, than 52 times a year misunderstanding it!

    We need to understand that the Lord’s Supper is remembering the spilled blood of Christ on our behalf.

    IV. The Lord’s Supper is Proclaiming the Gospel of Christ (v. 26)

    The Lord’s Supper is Jesus’ tradition. It’s remembering the body and blood of Christ, which has ratified the new covenant – these things we remember when we partake. But we also proclaim something during the Lord’s Supper. In observing it, it is proclaiming the gospel of Christ. Finally in this passage, we proclaim the gospel through the Lord’s Supper. Of course, what we have looked at already is the gospel in the giving of Jesus on the cross and of our receiving of Him by faith. But lest we entertain the thought that the Lord’s Supper is merely a ritual or a simple tradition, Paul says that it is a proclamation of the gospel as we wait on Jesus to come again. The gospel is presented through the Lord’s Supper as the elements are explained. In the Lord’s Supper, the gospel is preached as it is both seen through the eyes and heard through the ears. And that proclamation of the gospel is the very purpose of observing the Lord’s Supper. Paul says, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”

    We testify to two truths when we partake of the Lord’s Supper—first, that He has died and been risen for us. Second, that He is coming again. Both truths are of equal importance. He died and one day He will return; He will return one day because He once died. And so we proclaim the wonderful news of the death of death in the death of Christ, but we also proclaim that He is coming again—that one day He will return to set things right, and that we will one day be with Him to feast at His table forever (Rev. 19:6-9). 

    Conclusion: A Reminder of the Most Important Thing

    You might know of the legendary sports broadcaster Jon Miller—he provided the play-by-plays for the Baltimore Orioles for many years, and he was actually considered one of the best sports announcers in the nation. He was just the right guy for the job—he could keep you gripped in the game. Some people are just made for their occupations, and so was true of Jon Miller. Whenever he would broadcast a game, Miller never forgot the most important thing—to remind everyone of the score. And to do this, he always kept an egg-timer to remind him to give the score every three minutes. You might even say that he needed a reminder to point him to the most important thing.

    And through the Lord’s Supper, we have the reminder that we need to point us to the most important thing. It keeps us focused on what’s really important. We need the Lord’s Supper to remind us constantly of what’s most important—the gospel of the Lord Jesus Christ.

    Now, let me say in closing that not just anyone can partake of the Lord’s Supper. To partake of the Lord’s Supper, you need to be one of the Lord’s people. We who believe are, through its observance, being reminded of our receiving of the body and blood of the Lord by His grace. If you are not a believer, you need to get saved before you partake. Friend, let me tell you that you are better off leaving the church building than partaking of the Lord’s Supper in an unworthy manner. There are instructions from Paul about how you should approach the Lord’s Supper (vv. 27-32). Paul notes that one should not partake in an unworthy, unrepentant, or casual manner (v. 27). One should examine themselves before partaking and repent (v. 28). To ignore those things is to “drink judgment” upon oneself (v. 29). God can take your life or allow you to succumb to sickness if you partake of the Lord’s Supper unworthily (v. 30). Of course we are all unworthy, but if we know Christ, He makes us worthy. What Paul means is that we must not be insensitive to His presence, unrepentant, casual, unloving to our fellow church members, or God forbid regretful for His great sacrifice on our behalf.

    Let us remember the meaning of this remembrance. It is the tradition of Christ – a time to remember the body and blood of Jesus Christ, for the purpose of proclaiming the the gospel.

    By God’s grace, let us praise God for giving us this reminder today—this remembrance of Jesus, and proclamation of His gospel.  

    Other, Perspectives, Theological Reflections

    Compelling Questions for Those Who Believe Salvation Can Be Lost

    5 Comments

    I want to say from the start, I am not making the case here for the doctrine of the perseverance of the believer, even though I firmly believe it to be taught throughout Scripture. In fact, I could take up all the space on your screen with both a firm biblical argument for this doctrine, and a corresponding polemic against the opposite view if I needed to. At the present time, however, I am just looking for solid answers to some genuine questions I have for the individuals who do not believe in the doctrine of the believer’s perseverance. This doctrine is sometimes referred to as eternal security or the perseverance of the saints.  I will not post any Bible verses or any of “my interpretations” whatsoever in this post – I simply want answers to a few questions.

    It’s pretty crucial because if any doctrine is to be proven biblical, and therefore true, then it should be fully developed in Scripture. In other words, it shouldn’t just be one thing and nothing else. It should be the game of basketball and not just the ball or the goal. If you hold the view that a believer can lose his or her salvation, you should be able to explain the whole doctrine with all of its facets and implications. It’s not enough to just say, “You know the Bible teaches you can lose your salvation, right?” You should be able to explain how this teaching, if true, relates to every other teaching in Scripture – and that’s where my questions come in. I want to know what the implications are for some other areas in Scripture if this teaching is biblical. I also want to know how it relates to other areas of the believer’s life. These questions have to be answered clearly, with examples, and with plenty of Scripture, otherwise there can be no real case for this view. It has to be more than just the ball – it must be the whole game.

    With that said, all of my questions are listed below with brief commentary. Feel free to answer these questions in the comment section, or however you wish.

    • What must a believer do in order to lose his salvation?

    In other words, what must take place for the believer to lose his salvation? If this teaching is true, then believers should definitely guard themselves against doing the very thing which causes him to lose his salvation. So what must the believer do to lose his salvation, what line must he cross, or what requirement must he fulfill to no longer be a believer?

    • Can salvation be regained? If so, how?

    If there are passages which mean that salvation can be lost, then equally there must be passages which speak to it being regained. I may be wrong, but if God clearly prescribes what one should do in order to be saved, and if Scripture teaches salvation can be lost, then surely it states in some way that it can be regained. If it cannot be regained, then just say so. But if it can be lost, then surely it can just as easily be regained.

    • Can a believer lose their salvation multiple times, and can they regain it multiple times?

    This is banking off the previous question, but if there is a way for the apostate to gain his salvation back, then can he lose it again? And if he can lose it again, then can he regain it again? Is there an endless cycle here, a certain number of times, or no such thing at all?

    • How does a believer remain saved, so that he doesn’t lose his salvation?

    This is probably the most pressing question – if salvation can be lost then what must a believer do to ensure that he doesn’t? In other words, what must a believer do to maintain his salvation so that it cannot be lost? Or is it an absolute mystery, where you cannot know whether or not you have lost your salvation?

    • Who or what decides when a believer loses his salvation?

    As an extension of the previous question, is there an action or person which decides that the believer becomes an apostate? Said another way, does the believer do something which causes him to lose his salvation or does God decide that unbeknownst to him?

    • What are the mechanics of how a believer loses his salvation?

    This is something I would really like to know. What actually happens when a believer loses his salvation? I have a lot of questions following this one because of how extensive the effects of the gospel are for the believer. Is the Holy Spirit withdrawn from him and is he now dead in sins again? What happens to the progress he made during his sanctification? Does God remove the righteousness of Christ from his account, and credit his sin back to him? Does he have any recollection of what his life was like when he was saved? What spiritual state is the once-a-believer in, now that he is once again unsaved? Is everything about his salvation now reversed, or is he better or worse off than he was before?

    • What did Jesus actually accomplish through the atonement at Calvary if salvation can be lost?

    Did Jesus die for all sins except for the one sin which causes the believer to lose his salvation (whatever it may be)? Is the atonement temporary, or eternal? What exactly is salvation for the believer who loses it? In my view, it is by all accounts a significant wreckage if salvation can be lost if it was purchased by Christ for the believer. Wouldn’t it be a waste of Christ’s crucifixion if the believer can lose what Christ bought for him?

    • Where, specifically in Scripture does it state that a true believer can lose his or her salvation?

    While all of these questions are pressing, this is probably the most significant. If salvation can be lost, there should be clear exegetical proof from Scripture as a whole. It shouldn’t be a few verses here, and a few verses there. This should be a clear message throughout all of Scripture. Additionally, there should be plenty of examples of this in the Bible – nothing occurs in Scripture without an existing personal account.

    So if you hold this view that a believer can lose his salvation, then feel free to answer below or e-mail me.

    Other, Perspectives, Theological Reflections

    The Need for Studying Theology, a Guest Post by Michael Chadwick

    Leave a comment

    Before I dive into the subject of why theological study is crucial for the Christian, I would really like to address something important. When you read the title of this post, you may have had certain doubts. You might have had one of these reactions: Theology? I don’t want to lose the simplicity of faith! Won’t I substitute thought for action? I mean, theology has caused divisions – theology uses big words, and it just complicates communication. Isn’t theology all based on speculation, and doesn’t theology major on minor truths? 

    If you had a reaction similar to this, you’re not alone. You see, a large number of people in the church, unfortunately try to avoid theology and all that goes along with it like avoiding some plague. Most people have strong doubts about theology – but let me encourage you by saying that theology is not a bad thing. In fact, if theology is done with the right motive, it is a most glorious thing. With that said, let’s dive in deeper into why we should study theology and why it is definitely a good thing.

    First of all, what is theology? Theology, in its literal translation is the study of God. The meaning of the word comes from two separate words: Theo (meaning God) and ology (meaning study). Essentially, theology is the study of God. Henry Clarence Thiessen gives us an even better way to understand the definition of theology, saying that “we may define theology as the science of God and His relations to the universe.”¹ Why is this? Why is theology the science of God and how He relates to the universe? Because in Christian theology, you have to include many different doctrines. Throughout years of study, we now include every Christian doctrine to this idea of theology. Doctrines such as:

    • the doctrine of revelation (the study of how God reveals Himself to us, etc.)
    • the doctrine of God (this includes His nature, His attributes, His decrees, His works, etc.)
    • the doctrine of humanity (this includes our nature, and our relationship to both sin and a holy God)
    • the doctrine of Christ (includes both the person and the work of Christ)
    • the doctrine of the Holy Spirit (includes both the person and the work of the Holy Spirit)
    • the doctrine of salvation (how it is that we are saved, what does that entail, etc.)
    • the doctrine of the church (how is the church to be led, what is the purpose of the church, etc.)
    • the doctrine of last things (consummation and what will happen when we die)

    This was far from a complete list, but it definitely gives a good overview of what we consider to be theology today. It’s not just one idea, or a few scattered ideas – it is a science – the science of God. Theology is important because it deals with every day Christian life, as you can see clearly from the list above.

    Why should we study theology? There are four main reasons why it should be important for Christians to study theology. So why should we sit down and enjoy studying theology?

    1. Study Theology Because the Bible Teaches That Theology is Important

    The first reason is because the Bible teaches us that theology is important. Look at Hosea 4:1-6:

    “Listen to the word of the Lord, O sons of Israel, for the Lord has a case against the inhabitants of the land, because there is no faithfulness or kindness or knowledge of God in the land. There is swearing, deception, murder, stealing and adultery. They employ violence, so that bloodshed follows bloodshed. Therefore the land mourns, and everyone who lives in it languishes along with the beasts of the field and the birds of the sky, and also the fish of the sea disappear. Yet let no one find fault, and let none offer reproof; for you people are like those who contend with the priest. So you will stumble by day, and the prophet also will stumble with you by night; and I will destroy your mother. My people are destroyed for lack of knowledge because you have rejected knowledge, I also will reject you from being My priest, since you have forgotten the law of your God, I also will forget your children” (NASB).

    In the beginning verse, God tells the people of Israel that there is a case against them – because on top of many other things, there was no knowledge of God in the land. And this is an essential part of theology. We as theological students try to learn more and more about our God. We need the right knowledge of God as Christians. This passage from Hosea calls us to pursue that knowledge, and it does so through one of its many warnings found in verse 6: “My people are destroyed for lack of knowledge, because you have rejected knowledge, I also will reject you from being My priest, since you have forgotten the law of your God, I also will forget your children.” If God is unchangeable (which is one of His many attributes), then He can do the same thing to us. We can be spiritually destroyed and reap the consequences without knowledge of God. We as Christians, as God’s people, need to have knowledge about God. Also, similar instruction is found in Malachi 2:7, “for the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts.” In the local church, your pastor(s), deacons, elders, Sunday school teachers, or any other persons in leadership roles should help you in your personal study of the knowledge of God. This study is what we call theology. So first we see that the Bible teaches that study of theology is important.

    2. Study Theology Because Jesus Demonstrated That Theology is Important

    Secondly, we should study theology because Jesus demonstrated that theology is important. Let us look at Matthew 16:13-16:

    “Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God.’” (NASB)

    What is pictured in this passage is that they are walking in a line and Jesus goes to each disciple individually and asks these questions. When it says that Jesus was asking the disciples, it has the action of beginning to ask and kept asking. Finally, after he got through all of the disciples, he got to Peter. And Peter said that Jesus was the long awaited Messiah. The point: Jesus wanted to know what people were saying about Him. By doing this, He was demonstrating that theology is important to Him. If we cannot answer this fundamental question right, then we cannot dive further into theology, for if we have an answer any different than Peter’s, anything else we say is as flawed as the “wisdom” of this world.

    3. Study Theology Because it is Important for Discipleship

    Thirdly, to be a disciple we need to study theology. Remember, if we cannot answer who Jesus is correctly, we cannot begin to go anywhere else in Scripture. To be a true disciple of Christ, we have to know what Christ says, does, and thinks. The only way we can figure this out is by reading our Bibles and by studying theology. We need theology to help us in our walk with God. We need theology to be better ambassadors for Him. The Christian life may start out with a “blind” and simple faith, but God does not want us to stay there. God wants you and I to grow in our faith. God wants us to learn more about Him, and as we do we will be growing disciples.

    4. Study Theology Because the Early Church Demonstrated That Theology is Important

    Last, the early church demonstrated that theology is important. The early church had to rely on sound theology to safeguard against the all-too-frequent heresies that came about. Many of the major heresies really started after the apostle John died. Soon after his death was when Gnosticism was on its rise. This heresy affected people’s understanding of the doctrine of Christ, the doctrine of God, and the doctrine of humanity. If you ever decide to research Gnosticism, you will see that its impact was so sever that we are still trying to recover from this heresy. On a similar note, you even have to be careful when studying the heresies! Make sure you have a very solid foundation on the Bible before you work through those. There were many other heresies that came about that compelled the early Church to rely completely on sound theology. And that demonstrates the need for studying it.

    Conclusion: Study Theology for the Glory of God

    As I said in the introduction, if you study theology with the right motive, then it is a most glorious thing. Since we know why we should study theology, then we need to find out what the right motive is for studying theology. So what is this right motive? The answer to that is really the answer to why we do anything. We as Christians do everything to bring praise, honor, and glory to our sovereign King. That is always the end goal in everything that we do. Our motive for studying theology is no different. We study theology for God’s glory. If our motive is anything other than to learn more about our Creator, and to grow in our relationship with Him, then we are wrong and need to desperately repent. There are many who study theology so that they can answer all the questions, and be the smartest person in the room – quite plainly, that is wrong. They need to repent because it is clear that God is displeased with that. Truthfully, they would be better off not studying theology in the first place. So before starting to study theology, ask yourself why you are doing this. If the answer is not so that you can grow in order to glorify God, then wait until you can answer that way.

    1. Thiessen, Henry C. Lectures in Systematic Theology (Grand Rapids, MI: Eerdmans Publishing Co., 2006), 1-2.
    13716047_10153790694491547_9032896755713306761_nMichael Chadwick is the pastor of Jensen Baptist Church in Pineville, Kentucky. He and his wife Kari live in Pineville, where they both study at the acclaimed Clear Creek Baptist Bible College.
    Other, Perspectives, Weekend Reflections

    Weekend Reflections: Time Management and Training Others

    Leave a comment

    What you are about to read are my weekend reflections. Back a few weeks ago, I started doing this in a notebook for my own personal benefit. This isn’t a diary, trust me, I have a beard. But it is a time for me to reflect on the past week for the following purposes: so that I may contemplate on what most stood out to me Sunday through Friday; so that I can think on the biblical and practical lessons the Lord has taught me most recently; so that I can see what can be done more productively or differently; so that I can improve upon what I’m already doing; and so that I can encourage you in your own personal walk with Christ, or you area of ministry.  Til now I’ve been keeping these reflections to myself, but I’d like to share them with you today. These are some of the lessons the Lord has impressed upon me this past week.

    Time Management and Productivity

    We are called by God to be stewards. A steward is someone appointed to look after, manage, or supervise another’s property. We know from Scripture that everything in the earth is the Lord’s, and that He has called us to steward His property. So Christians are to be stewards of their talents, their finances, and also their time. All of these things which belong to the Lord. But perhaps the most difficult area of stewardship is our time, and managing it well. Paul writes in Ephesians 5:15-16, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” (emphasis mine).

    In today’s world, it is increasingly difficult to spend our time most efficiently – let alone spending that time honoring the Lord in what we do. Well, the Lord has been teaching me a few lessons for the past few weeks, and especially this past week. One of those lessons is this: faithful time stewardship today ensures faithful time stewardship tomorrow. Or put another way, faithful time stewardship yesterday ensures more faithful time stewardship today. If we spend our time well today, it always ensures that tomorrow’s time will be spent even better. 

    Practically speaking, there are many things I’ve tried to do that have proved helpful in being a better steward of my own time. Knowing that if I spend my time well today I can spend it better tomorrow, I have implemented a few different habits that have certainly helped me. First, I’ve tried to wake up earlier and get to bed earlier. Waking up early is sort of a “love-hate” thing for me. I love the stillness of the morning, and I am as active as a carpenter’s pencil in the morning. But I have difficulty getting up at my first or second alarm. What helps me to wake up is to prepare my favorite breakfast the night before, and plan on doing at least one major thing that will get my blood pumping the next morning. That way, I’ve got something enjoyable to look forward to when I open my eyes in the morning. I know that I’ve got that delicious smoothie waiting to be enjoyed; I know that I’ve got at least 15 mins to run in my neighborhood as the sun rises. Of course, as a pastor, I work the same 9-3 hours as most everyone else. Those hours are not always spent at the office (which is my bedroom too), but they may be spent visiting, making calls, printing materials, or a host of other things. But no matter how busy I am during the day, I try to make it a priority to plan something enjoyable the night before, so that I can wake up ready to go. I mean, when did any of us stay in bed on Christmas morning anyway?

    The second thing I’ve tried to do is ordering my daily tasks by importance and order. I’ll sit down on Sunday evening or Monday morning and write out everything I can perceive that needs to be done on what day(s) – appointments, sermon preparation, visitation, everything. And when I get those tasks written out, I will write a number to the left side of each task. This number indicates the order in which I need to accomplish the tasks. For example, if I’m heading to the church and I need to stop to make a visit, I’ll put a 1 out by the visit and a 2 out by my stopping by the church. That way, I can keep up with the order of things and not leave anything out. I also do this for the principle of doing first things first. If I get an unexpected interruption and I’m not able to complete some of the smaller, less important things, then I’m still okay. Why? Because I completed the first things first. The things that are most important in my to-do list need to be done first. That way I’m not having anxiety about completing those important tasks, and my less-important tasks can have as much flexibility as they need.

    Training Others to Teach Scripture

    When God gives us a task to complete, or when He calls us to a particular task or ministry, we are to do those things and fulfill those ministries with excellence because it is the Lord’s work that we are doing. Paul says that we are to give ourselves fully to the Lord’s work: “always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Cor 15:58, ESV). So for this reason and many others, all that we do should be done with excellence of service—whether it is teaching Sunday School, cleaning the worship center, setting up the student area, or helping a child make a craft.

    In order to complete those tasks, and fulfill our ministries, we need to be properly educated and trained to do so. One of the best ways that excellence is ensured in our service is being well-trained at our vocation. Because of this, I try to emphasize the urgency and need for training in all areas of ministry at our church. If you teach the children, you need to know how to teach them and answer their questions. If you work the soundboard, you need to know how to monitor its diverse mechanics. If you teach students, you need to know how to teach in a way that is relevant to this stage in their life.

    In the area of Sunday School, it’s been a pleasure for me to train a young man to eventually teach our high school students’ class. He’s been making a lot of progress as we’ve talked, and as I’ve given him a plethora of materials for his training. It’s taken more time out of my daily pastoral ministry duties, but it has been worth it and it will be worth it. I would encourage you to do the same, because we need to take time to invest in our church members, we need to disciple them, teach them new skills, and help them discover their calling or spiritual gifts (Rom. 12:6-8; 1 Cor. 12:4-11; Eph. 4:11-16; 1 Pet. 4:10-11).

    Pray for this young man, and do the same in your churches – our teachers especially need to be continually refreshed so that they can refresh others. They need to be well-trained so that they too can one day train another to take their place. It’s the biblical model for enlisting and recruiting people to serve in various ministries: “and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also” (2 Timothy 2:2, ESV).

    As an aside, here are the best resources I’ve ever used or passed on to our Bible teachers:

    1. Nelson’s Illustrated Bible Dictionary by Thomas Nelson Publishers.

    2. How to Study the Bible by Robert M. West.

    3. 40 Questions About Interpreting the Bible by Robert L. Plummer.

    4. The ESV Study Bible by Crossway.

    5. The Complete Bible Answer Book by Hank Hanegraaff.

    Perspectives, Practical Helps, Theological Reflections

    The Destructive Repercussions of Avoiding Theological Terms

    1 Comment

    Back a few months ago, I sat among hundreds of students at a summer camp while listening to a widely-known speaker teaching theology. You could tell this guy had been doing this for quite some time – he had us on the edge of our seats as we were gripped by his stories, illustrations, and hand gestures. He was the full package, even using diagrams and object lessons in an attempt to teach us deep theological truths. I leaned in to listen and grow in my faith just like everyone else in the room. Eventually however, I was leaning in with one eyebrow raised. Most of what he was saying was helpful and biblically sound, but as he continued to speak I began to notice a pattern in his teaching – and it made me sick to my stomach.

    Once he would come to a five-syllable theological term in the Scriptures such as justification or sanctification, he would immediately diminish its significance by describing the term as such: “This is a term that theologians use – oh ho ho ho (with a French accent).” Everyone laughed as you’d expect. He would then replace the word with something “simpler” and “easier to understand,” without giving a definition of the word or explaining its meaning. When it came to justification, he referred to it as something that only theologians talk about and then said what he preferred to call it. In an attempt to make the truth “easier” to understand, he avoided the use of the term altogether and sidestepped from defining and explaining the term.

    There were students in this room that had never heard of justification or sanctification before, and now they will go back to their churches, schools, and families with the impression that big theological terms really amount to nothing. And sometimes, it is near impossible to undo first impressions.

    This practice of avoiding the use of theological terms in preaching and teaching is theologically destructive. When this practice is followed, whether by speakers, Bible teachers, or even pastors, it is done so in hopes that their audiences will not be confused. But when they do this, it completely backfires and it creates a ticking time bomb ready to explode at the next hearing or reading of that theological term.

    Those who do this really have good intentions, I truly believe that. They don’t want people to be frightened or confused by big terms. But avoiding the use and explanation of theological terms is fundamentally avoiding explanation of the Bible. Any person who teaches the Bible should use and explain theological terms because the Bible uses these terms. When we fail to do so, it’s a ticking spiritual bomb, waiting to explode within the Christian’s mind when he comes to the term the next time he reads it in the Bible. If we don’t use and explain the theological terms that the Bible uses, Christians will not know what they mean when they read them in the Scriptures. They will regard the terms as unimportant, run over them, and turn the page. It’s never a good thing when people consider terms in Scripture to be unimportant. This leaves them with a poor and unbiblical view of the Scriptures.

    Bible teachers and expositors should use and explain terms such as justification, sanctification, glorification, propitiation, salvation, preeminence, redemption, substitution and a host of others because the Bible uses these terms. With that I want to encourage you, whether you are a parent, Sunday school teacher, youth pastor, lead pastor, Bible teacher, or a widely known speaker – labor much in the use and explanation of the theological terms replete in the Scriptures. We need to know what they mean, and our people need to know what they mean. We need resources like Bible dictionaries to help us understand and grasp the meaning of these terms. We need to labor much to explain the meaning of theological terms to our people. If we want to be faithful teachers of the Scriptures, we must explain all the Scriptures – every term included.