Category: Bible Study

How to Study Your Bible, Part 2

How to Study Your Bible

How to Study Your Bible, Part 2

If you haven’t read Part1, you missed the Introduction and Bible Study Step #1: Prayerfully Read the Text in Context. 

Bible Study Step #2 – Observe the Text in Detail.

The way we read and study the Bible flows from what the Bible is. The Bible declares about itself that all scripture is inspired by God (2 Tim. 3:16), that it is our spiritual food (Matt. 4:4), that it gives life (John 6:63), that it makes us wise for salvation through faith in Christ (2 Tim. 3:15), and that it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (2 Tim. 3:17). If we believe that, then we will want to get the most out of it. Every portion of Scripture is important—even the smallest letter and stroke of a letter (Matt. 5:18). The details matter. If we’re going to develop Bible observation skills, we must believe that “all Scripture is God-breathed,” that we are called to live by “every word” of God, and that even the smallest letter and least stroke of the pen will never pass away.

Reading the text over and over will help us to observe what it says. When we know what it says, then we can better determine what it means and how to apply it. As you get familiar with the text, you will begin to notice things about it that will help you understand what it says.

How to Study Bible PDF
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A. Look for what is obvious.

Start simply at the beginning. Read through the passage you are studying, looking for what is obvious. On your first time through, don’t be distracted by things that are unclear. You will take time to investigate them later. For now, focus on the obvious. Most scripture is clear and understandable. Resist the temptation to immediately look at the notes in your study Bible or at a commentary. You don’t want to spoil the priceless joy of discovering Biblical truth for yourself.

What is obvious to you from your reading of Psalm 119;1-8?

 

There are several levels or layers we might observe in a text. The first is the context, which has several layers itself (Historical or cultural context; whole Bible; OT or NT; Book; Chapter; Paragraph). The verses of the passage itself are made of paragraphs or stanzas, sentences, phrases, words, and grammar.

One way to begin observation is to …

B. Look for Key Words or Phrases.

Key words or phrases are essential to the flow and meaning of the passage. They cannot be removed from the text without making the passage meaningless. If we tried to remove these key words, the passage would make no sense. Key words or phrases will often answer one or more of the 5 Ws or H questions. Who is speaking, acting, or central to the passage? What is the passage about? When does it take place? Where is it happening? How does it communicate its truth?

 Read Psalm 119:1-8 again. This time, look for key words or phrases that point to the subject or theme of the section. What is this text about?

Questions to draw out key words and phrases:

Is there a purpose statement given?

Is there something unexpected?

Is there something emphasized?

Is there a command?

Is there a warning?

Are words or phrases repeated?

Are roles or actions of God mentioned?

Does the passage quote other scriptures?

God, Jesus Christ, and the Holy Spirit are obviously always key in the scriptures wherever they appear. The whole Bible is about God.

Where do we find God in Psalm 119:1-8?

In Psalm 119:1, He is called LORD (YHVH, the covenant name of God) in relation to His law. In Psalm 119:2,3 we see God in “His testimonies” and “His ways”, as well as being “Him” we seek.

In Psalm 119:4-8, the psalmist addresses God directly (as in a prayer) with the second person masculine singular pronoun (You). The psalmist sees God as the one who commanded (4,6), whose precepts and statutes are to be kept (5,8), who should be praised (7), and who has righteous judgments (8).

We can sometimes identify key words or phrases by the fact that they are often repeated. A good way to remember the key words is to mark them by underlining or highlighting them. If you don’t like to mark your Bible you can print a copy of the passage and mark that, or you can simply take notes elsewhere. Someone said, “It’s good to mark your Bible, but it is better to let your Bible mark you.” Remember our goal is not just to understand, but to obey God’s word and to be sanctified by it.

What words are repeated in Psalm 119?

Blessed (twice, Ps. 119:1, 2); walk (twice, Ps. 119:1,3); keep (three times, Ps. 119:4,5,8); statutes (twice, Ps. 119:5,8); heart (twice, Ps. 119:2,7)

Be alert to the fact that, especially in poetry, the author may use synonymous words or phrases to add variety and depth to the passage. A synonym is a word that has a similar meaning to another word. Synonyms can be subtle and more difficult to identify, especially in the initial reading of a passage. The more carefully you read the passage, the more obvious the subtle synonyms will become.

What words are used repeatedly as synonyms in the text?

The psalmist uses several words to describe the Word of God:

Law (v.1) –Torah – “law, direction, instruction.” It depicts God’s special revelation as a gracious gift.

Testimonies (v.2) – `edah –  “testimony, witness.” The law of God is His testimony, because it is His own affirmation concerning His nature, attributes, and consequent demands.

Ways (v.3) – Derek – way, road, distance, journey, manner, direction, course. Refers to God’s covenant requirements.

Precepts (v.4) – Piqquwd – a fixed or appointed law; oral or written declarations as to what God expects of man.

Statutes (v.5, 8) – Choq – something prescribed or engraved, that which is ordained, decreed, or enacted.

Commandments (v.6) – Mitsvah – from a root meaning to command or charge; it emphasizes the right to give orders.

Judgments (v.7) – Mishpat – comes from a word meaning to to judge, govern, vindicate, punish.

All these words are synonyms of the “law of the Lord”, expressing the idea of God’s word in the scriptures. Seeing this, makes it clear that a key concept in Psalm 119:1-8 centers around God’s word. All these terms express the idea of the authority of God and His word. The sum effect of these terms (and other synonyms in Psalm 119) is that the Scriptures reflect the righteous character of God and speak with God’s authority. 

Ask the 5 Ws and H about these key words.

When you have spotted the key words and phrases, take time to ask questions about these key words (the 5 Ws and H).

Who is saying it?
Who does it relate to?
What does the word mean?
Why is it used here?
Where else is this word used?
When does it apply?
How does it impact the flow of thought?

Knowing the context, prayerfully reading the text, and discovering the key words and phrases will often lead you to spot the main subject or theme of the passage. This is what we will look for next.

C. Seek the Subject or Theme of the passage.

The theme of a passage is the unifying idea that is developed in the passage. The theme is related to the author’s purpose for writing this portion of scripture. Try to get a sense of what the author is communicating. Ask: “What is the biblical writer talking about?” This is the subject of the passage. If you think you know, write it down. Then ask, “What is the biblical writer saying about the subject?” This is the theme. If you’re not sure yet of the theme of the passage, do more observation.

Some questions that might help at this point are:

What does the passage say about God?

What does it say about the human condition?

What does it say about God’s people?

Is there a command, example, warning, or promise in this passage?

Is the passage descriptive or prescriptive?
(prescriptive—tells you what to do, a command;
descriptive—tells what someone else did, narrative/story)

Is there a change from before and after the event?

Is there a logical order or progression in the passage?

Does the passage compare or contrast things, people, or ideas?

Does the passage illustrate or explain something?

Is there a cause and effect?

Is there dialogue? If so, who is speaking? To whom?

Are there questions asked? Answers given?

What is the result or conclusion of the passage?

Having read through Psalm 119:1-8 a number of times now, I think we can easily determine the subject and theme of these verses.

What is the subject of Psalm 119:1-8?

We can conclude that the subject of Psalm 119:1-8 centers around the law of the Lord, His authoritative word.

If you had to put the theme into one sentence what would you say?

It is about the blessedness of having a heart devoted to learning and obeying the law of the LORD.
Or, God blesses those who live by His word.
Or, Living according to God’s word leads to a blessed and blameless life.
Or, obedience to God’s word is the pathway to blessing.

Write the theme in your own words.

So by simply reading, observing, and interrogating the text, we have arrived at the subject and theme of the passage.

D. Examine the Grammar.

All speaking and writing is based on words. The way those words are put together into sentences, paragraphs, chapters, and books is grammar. All languages use rules of grammar to communicate. Grammar is concerned with such things as the subject and verb of a sentence; the tense of the verbs; the characteristics of nouns and pronouns; the use of adjectives and adverbs; dependent and independent clauses; prepositions; and conjunctions or other connective words.

Questions you might ask about the grammar are:

Who is the subject of the sentence?

What is the main verb?

What is the tense, aspect, and mood of the verb?

Is there a direct object? Indirect object?

What do prepositions indicate?

Is the clause independent or dependent?

What do the adjectives and adverbs modify?

How could I diagram this sentence?

Are there pronouns and who do they refer to?

Are there figures of speech? Exaggerations or hyperboles?

Are there conjunctions? What do they do?

Are the articles definite (the) or indefinite (a)? What does this show?

Again, we want to observe the text and ask questions related to its grammar.

Read the Psalm 119:1-8 again. This time, notice the verbs (the action words). How are they related to the theme of the text (the law of the Lord)?

The verbs that relate to the law of the Lord (or its synonyms) are:

Walk in the law of the Lord (Ps. 119:1b) (Parallel of 1a undefiled in the way)

Keep His testimonies (Ps. 119:2a)
Seek Him with the whole heart (Ps. 119:2b) – Parallel to 2a

Walk in His ways (Ps. 119:3b) – Parallel to 3a Do no iniquity

You have commanded us (Ps. 119:4a)
To keep Your precepts diligently (Ps. 119:4b) (Parallel of completion)

To keep Your statutes (Ps. 119:5b) (Parallel of completion of 5a)

I look into all Your commandments (Ps. 119:6b) (Completion of 6a)

I will praise You (Ps. 119:7a)
When I Learn Your righteous judgments (Ps. 119:7b) (Completion of 7a)

I will keep Your Statutes (Ps. 119:8a)

So, what actions does the author desire to take regarding God’s word?

Walk in them, keep them, wholeheartedly seek them, look into them, and learn them. These verbs give us points of action in how the psalmist relates to God’s word.

While we were noticing the verbs, did you see how the parallel structure of the verses helped us to see how they were related? Some of the verbs restated the previous phrase and some completed the thought.

Read the Psalm 119:1-8 again. This time, notice the pronouns (They, those, His, Him, You, Your, us, I, my, me). What do these pronouns show you about the text?

The first three verses (Psalm 119:1-3), are written in the third person plural (they, those). The psalmist writes his observations about others and their relationship to God and His word. The rest of the verses (Psalm 119:4-8) are written in the first person (I, us, my, me) and address God directly in the second person (You, Your).

This suggests a natural division in the text between verses 3 and 4. The first three verses express the general principle of blessedness for those who are fully devoted to the Lord and His word. Verses 4 through 6 express the psalmist’s earnest prayer to be among those who are blessed by knowing and keeping God’s word. And verses 7 and 8 express his commitment to God and His word. Knowing that the text is divided into these sections will be helpful for us when we try to outline the passage.

To better understand the structure and how verses and phrases are related…

Read the text again. This time, look for hinge words (hinge words connect words and phrases).

A hinge word is a word that connects two parts of a sentence. Hinge words often mark a transition, comparison, distinction, escalation, causation, or conclusion. These connect sentences and paragraphs, creating the logical flow of thought. Hinge words can be used in a variety of ways:

Relationship

Conjunction or Connecting Word

CAUSE / REASON

Because, For this reason, Since, That, As a result, Consequently

COMPARISON

As, Also, Just as, Like, Likewise, More, More than, So as, So also, Too

CONDITIONAL

If, Since

CONTINUATION

And, Either, Neither, Nor, Or

CONTRAST

Although, But, Except, Even though, However, Much more, Nevertheless, Only, Otherwise, Whereas, Yet, Rather

EMPHASIS

Indeed, Only

EXPLANATION

For, Now, Because

LOCATION / POSITION

At, In, On, Over, Where, Wherever

PURPOSE / RESULT

For this purpose, In order that, So that, That, Then, Therefore, Thus

TIME OR SEQUENCE

After, As, Before, Now, Then, Until, When, While, First, Second, Next, Finally

ADDITIONAL INFORMATION

Additionally, also, furthermore, moreover, besides, in addition, as well.

Train your eyes to observe the text carefully for these strategic words. Consider marking them in some distinctive manner.

Some possible hinge words in Psalm 119 are: who (1, 2); also (2); Oh (5,8); to (4,5); when (6,7).

As you find these hinge words, ask, “What does this word do?”

What do each of these words do?

One thing you can notice from Psalm 119 is that in this kind of poetry, the hinge words often connect the first line of a verse to the second line.

“Who” in Psalm 119:1,2 shows the parallel between the lines and so that the second line expands on and explains an idea in the first line. “Who walk in the law of the LORD” explains who “the undefiled in the way” are and what they do. 

These hinge words can also connect one verse to another. The word “also” in Psalm 119:3 connects to verses 1 and 2 by expanding and explaining further what those who are blessed do.

The word “To” in Psalm 119:4,5 connects his obedience to what is commanded and directed.

The word “When” in Psalm 119:6,7 tells the occasion or circumstance when he would “not be ashamed” or “will praise You”.

The word “Oh” in Psalm 119:5,8 is an exclamation. It expresses intensity and emotion.

These words help us to follow the flow of the poem, giving us clues to the structure of the passage, and therefore helping us to understand its meaning. Let the connecting words become your good friends. They are hinges that open the meaning of the text.

Another thing to watch for in the passage is the use of figures of speech. These are colorful expressions used for literary effect. They may be words or phrases that depart from straightforward, literal language. Figures of speech are used for emphasis, freshness of expression or clarity. Examples might include simile, metaphor, hyperbole, irony, personification, metonym,

Read Psalm 119:1-8 again. Look for figures of speech. What purpose do they serve?

“Walk” in Psalm 119:1,3 is used figuratively. He is not literally walking with his feet but is step-by-step living in accordance with the law of the Lord and His ways.

The phrases “whole heart” and “uprightness of heart” are figurative. Here, the heart is not the organ that pumps blood but the whole inner person, his mind, will, and emotions. We might need to investigate this term more fully to get the deeper meaning.

How could we investigate these figures of speech more thoroughly to clarify what they mean?

We could compare other passages in Psalms and the rest of scripture that use these words and phrases. We will talk more about figures of speech in later lessons.

E. Scrutinize What is Unclear.

As we read through the text and make our observations, you may run across difficult words, phrases, and concepts that you don’t yet understand. There are many strange things in the Bible. We are thousands of years from the time of the Bible and thousands of miles from where it happened and was written. John MacArthur lists four gaps that need to be bridged to overcome our unfamiliarity with the text.[i]

Gaps We Need to Bridge

Language
The Bible was originally written in Hebrew, Aramaic, and Greek. These languages are foreign to most of us. There are readily available and easy to use tools in print and online to help with this. Again, I will give you some of those tools in a later lesson. At this point, just mark those words you don’t understand and ask what they might mean.

Culture
The culture gap can be tricky. We must first view Scripture in the context of the culture in which it was written. The ancient culture and customs may be foreign to us. Write down your questions about these things.

Geography
Biblical geography makes the Bible come alive. If you don’t understand the significance of a place or have questions about it, write it down.

History
The Bible contains the records of actual historical persons and events. An understanding of Bible history will help us place the people and events in it in their proper historical perspective. If you have questions about how events fit together in history, write it down.

Read Psalm 119:1-8 again. What is unclear? What do I have questions about?

Some question might be:

What does it mean by “blessed”? (Ps. 119:1)
What is “undefiled”? (Ps. 119:2)
Is the difference between the synonyms for law important? (Psalm 119)
What is iniquity? (Ps. 119:3)
Where did God command us to keep His precepts? (Ps. 119:4)
How does God direct us? (Ps. 119:5)
What would make the psalmist ashamed? (Ps. 119:6)
What is “uprightness of heart”? (Ps. 119:7)
How could he be forsaken? (Ps. 119:8)

It’s okay if you don’t understand everything immediately. What you want to do at this point is just ask the questions. Sometimes, just asking the question will open up the answer to you. Sometimes, you will have to work for the answers or ask for help. Don’t forget to pray at this point. Ask the Lord to give you understanding. Don’t get discouraged. In fact, it’s good to recognize these things that are unclear to us, it will lead us to the next step—investigation.

What we have done so far is to read, observe, and interrogate the text. From this process we have gleaned the subject or theme of the passage, the structure and logic of it, and the flow of thought. Do you see how much we can glean from just reading and observing things from the text? So, the first step in Bible study is to prayerfully read the text, make observations about it, and ask questions of it.

Yogi Berra once said, “You can see a lot just by looking.” Obviously, this takes a willingness to slow down and carefully observe what is there in the text. The great reformer Martin Luther described the way he studied the Bible this way,

I study my Bible as I gather apples. First, I shake the whole tree that the ripest might fall. Then I shake each limb, and when I have shaken each limb, I shake each branch and every twig. Then I look under every leaf. I search the Bible as a whole like shaking the whole tree. Then I shake every limb—study book after book. Then I shake every branch, giving attention to the chapters when they do not break the sense. Then I shake every twig, or a careful study of the paragraphs and sentences and words and their meanings.[ii]

————————————————————-

Click here to download PDF: How to Study the Bible Part 1 handout

[i] John MacArthur, How to Enjoy Bible Study, https://www.gty.org/library/articles/A178/how-to-enjoy-bible-study

[ii] Martin Luther, https://bible.org/illustration/gathering-apples

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How to Study Your Bible, Part 1

How to Study Your Bible

How to Study Your Bible, Part 1

Introduction:

Probably most of you have heard the adage, “Give a man a fish, and you feed him for a day. Teach a man to fish, and you feed him for a lifetime.” It’s more beneficial in the long run to provide knowledge and skills to help someone help themselves than to give them a direct solution or a handout. Applying this idea to Bible study, I suggest that although it is good for me to spoon-feed you the truth of God’s word, it is better for you if I can teach you how to feed yourself the word of God. Peter writes,

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious.” (1 Peter 2:1-3).

What does that scripture say should be the desire of all born again believers?

What benefit does feeding on the word of God have for us?

We are certainly privileged to live in a time and place where the Bible is so available to us. We not only have access to the word of God in our own language (which many in the past and even today have not), but we even have multiple good translations and study bibles available. We are privileged that most of us today are literate. Yet even with all this available, I fear that many Christians today are spiritually malnourished because they either lack the motivation or the skills to feed themselves.

What do you want to accomplish in this series of lessons?

My goal for this series of lessons is to teach you how to take a portion of scripture, read the text, make observations about what it says, ask questions to understand it, determine what it means, and apply its truth to yourself. By teaching you this method, and practicing it together, my desire is to give you the tools to feed yourself with the word of God and motivate you to desire the pure milk of the word.

What portion of scripture are we going to be studying?

And there is no better place to go for motivation and principles of Bible Study than the Bible itself. Did you know that there is an entire chapter of the Bible that is completely devoted to showing us the priority of the word of God? In fact, it is the longest chapter in the whole Bible at 176 verses—Psalm 119. Today, and for the next few lessons, I want us to focus on the first stanza of this great psalm—Psalm 119:1-8. I will not be teaching you what the passage says, what it means, or how to apply it. I hope to teach you how to do that for yourself.

This is going to take several weeks. So, don’t be concerned if we don’t get through the whole thing today. Next time, we’ll just pick up where we left off. By the time we are done studying this passage, you should have the skills necessary to study other passages in the Bible as well. And the bonus is that in Psalm 119:1-8 you will have discovered for yourself what that passage says about the blessing of seeking, learning, and living the word of God.

Let’s get started.

How to Study Bible PDF
Click Image to Download PDF Handout

Bible Study Step #1 – Prayerfully Read the text in context.

What is the primary resource for studying the Bible?

Your primary resource in studying the Bible is the Bible itself. The tendency for many Bible students at the beginning of a study is to rush to secondary resources like Christian books and Bible commentaries that have already done the work observing and interpreting for the reader. There’s a few problems with that method. One, how do you know they got it right? Two, we have a responsibility to understand and obey the word of God. Three, you are short-circuiting the privilege and joy of discovering the word of God personally.

As Henry Ford is reported to have said “Cut your own wood and warm yourself twice”. In other words, as you chop your own firewood, you enjoy not only the heat from the logs glowing in the fireplace, but you also enjoy the physical warmth produced by the exercise of chopping your own firewood. As you learn how to “chop the wood” of God’s Word for yourself, you will experience a supernatural “warmth” of your soul that is beyond description. And in so doing, you will keep the flame of devotion alive as you provide fuel for the Spirit to renew your mind and transform you more and more into the image of God’s Son.

Taking the ax in your hand begins with reading the Bible. But one of the problems with the way we read the Bible is that we often do it mechanically. We move our eyes over the words and come to the end of a column and don’t know what we’ve read. There was no discovery, no life, no breakthroughs to new insight. So first, I need to teach you how to read your Bible effectively. That begins when you …

A. Pray Before You Read and as You Read.

Prayerfully read the Bible.

Why Prayerfully?

I say prayerfully because we should always approach the scripture acknowledging it is God’s word by which He reveals His truth to us. Prayer expresses our need for God’s help in understanding and applying God’s word. Prayer expresses our dependence on God—that He is the LORD and that we need Him.

How does the psalmist express his dependence on the Lord in these verses? Psalm 119:18; 34; 73, 125, 144, 169.

18 Open my eyes, that I may see Wondrous things from Your law. … 34 Give me understanding, and I shall keep Your law; Indeed, I shall observe it with my whole heart. … 73 Your hands have made me and fashioned me; Give me understanding, that I may learn Your commandments. 125 I am Your servant; Give me understanding, That I may know Your testimonies. … 144 The righteousness of Your testimonies is everlasting; Give me understanding, and I shall live. … 169 Let my cry come before You, O LORD; Give me understanding according to Your word. (Psalm 119:18, 34, 73, 125, 144, 169).

The psalmist asks God to open his eyes and give him understanding into His word. He cries out this prayer over and over again. He was acknowledging his inability to observe spiritual truth without the Spirit’s illumination (see 1 Cor. 2:14; Acts 26:18; John 14:26; Luke 24:45).

So, before we read our text, let’s pray. I’ll give you a moment to silently pray that God would open your eyes to His word and give you understanding, then I will ask someone to voice this prayer for all of us.

Now, we are almost ready to read the text. I say almost because before we read it, we want to take a few minutes to …

B. Pre-read the Text for the Context.

What is pre-reading the text?

What I mean by pre-reading is preparing to read the Bible by looking at what we can learn from how and where the passage appears. This exercise will help us to see the setting and context of the passage.

What is “Context”?

The context is the setting in which a passage occurs or where the text is found and what surrounds it. Thus, context includes, first, those verses immediately before and after the passage; then, the paragraph and book in which the passage appears; then, other books by this author; and finally, the overall message of the entire Bible.

Context is key in understanding the Bible. Theologian D. A. Carson has said, “A text without a context is a pretext for a proof text.” Anyone can quote a Bible verse, out of context, and make a case for a particular view or doctrine. This is known as “proof texting”. The great preacher D. Martin Lloyd-Jones wrote,

“…most of the heresies that have troubled the Church throughout her long history have arisen because men and women have forgotten this simple principle. They have taken a text out of its context, and have formulated a doctrine out of it. If they had but taken it in its context they would have been saved from the error they have embraced.”[1]

If we don’t know the context of biblical passages, we may easily succumb to the temptation to find verses that support our own preconceived opinions, feelings, or desires. We could become guilty of reading our own ideas into the text, rather than drawing out of the text what God has revealed.

How do we determine the context?

To determine the context, we are going to ask several questions about our passage and where it is found in the Bible. Keep your Bible open to Psalm 119:1-8. Look at the passage itself and what comes before and after it.

What do you notice about where and how Psalm 119 appears on the page?

Where is Psalm 119 found in the Bible? What do you observe about the book of Psalms as a whole?

Psalm 119 is in the book of Psalms, part of the Old Testament (written before the coming of Christ in the New Testament). Psalms is a collection of 150 ancient Hebrew poems, songs, and prayers that come from different eras in Israel’s history. Seventy-three of these psalms are connected to King David, who was also a poet and harp player (1 Sam. 16; 2 Sam. 23). There were also many other authors involved (Asaph, Sons of Korah, Solomon, etc.). Some of the psalms are anonymous.

If you pay close attention to the headings of the psalms, you’ll notice that in five different places, Bible translators included the headings Book One through Book Five. The whole book of Psalms has been divided into five books or sections (Ps. 1-41; Ps. 42-72; Ps. 73-89; Ps. 90-106, and 107-150), each of them ending with a similar doxology (Psa. 41:13; 72:18-19; 89:52; 106:48; 150:6).

Psalm 119 falls right in the middle of Book Five. The six psalms that precede it are “Hallel” or praise psalms (Psalm 113-118). The fifteen psalms that follow it are Songs of Ascent, or songs and prayers for going up to Jerusalem to worship (Psalm 120-134). So, Psalm 119 is set in the middle of praise, prayer, and worship.

How does this information about Psalms help us in reading Psalm 119?

We can postulate that this psalm was also written with praise, prayer, and worship in mind. It is not just given to inform us, but to move us to devotion to God.

Scripture has a variety of literary styles or genres. In the Bible, we have historical narratives, wisdom sayings, law, prophecy, poetry, gospels, letters, and apocalyptic writings.

What kind of literature is it? (Narrative? Dialogue? Drama? Poetry? Law? Letter? Prophecy?)

Like the rest of the book of Psalms, Psalm 119 is poetry. Many of the Psalms were put to music and sung or chanted in both private and corporate prayer and worship. If you examine it closely, you will find that Hebrew poetry is characterized by parallelism, where successive lines or verses express a similar idea in different ways, or one line contrasts with or completes the other.

Notice these three kinds of parallelism found in Psalm 119:

Synonymous parallelism – The second line expresses the same idea as the first line in different words. Look at Psalm 119:2. There you see that “Who seek Him with the whole heart!” (2b) is another way of saying, “those who keep His testimonies” (2a). Another example is Psalm 119:15, “I will meditate on Your precepts, And contemplate Your ways.” “Contemplate Your ways” is just another way of saying “mediate on Your precepts”.

Antithetic parallelism – The second line contrasts with the first line. “Before I was afflicted I went astray, But now I keep Your word.” (Psalm 119:67). “Before” contrasts with “But now” and “I went astray” contrasts with “I keep Your word”.

Synthetic parallelism – The second line completes or complements the first line. Look at the familiar verse, “Your word I have hidden in my heart, That I might not sin against You.” (Psalm 119:11). The second line complete the first by telling the result or purpose of hiding God’s word in my heart.

Hebrew poetry also features vivid imagery and metaphor, repetition for emphasis, and a unique rhythm created by parallelism, not by meter and rhyming like in English poetry. These characteristics make it a rich and complex form of literature, full of deep rational, emotional, and spiritual substance.

How is Psalm 119 divided into sections? (See Psalm 119:1, 9, 17, 25, …)

Psalm 119 is an acrostic or alphabetic psalm with 22 stanzas, one for each letter of the Hebrew alphabet. Each stanza has eight verses and the first word of each verse in a stanza begins with the same letter. The first eight verses all begin with Aleph (Psalm 119:1-8), the second stanza with Beth (Psalm 119:9-16), the third stanza with Gimel (Psalm 119:17-24), and so forth through the last letter, Tau (Psalm 119:169-176). So, 8 verses times 22 stanzas gives us the 176 verses. You might say that Psalm 119 gives us the A to Z of the Bible, because the theme of every stanza and each verse is the word of God.

Does Psalm 119 indicate anything about the author?

The author of Psalm 119 is not named. If we had time to read through the whole psalm today we would learn some things about the author. He often refers to afflictions (Psalm 119:67, 71, 143, 153); persecutions (Psalm 119:61, 86, 95, 110, 121, 134, 157, 161); and plots, slanders, or taunts against him (Psalm 119:23, 42, 51, 150). The reality of persecution and affliction faced by the man devoted to God and His word is a recurring theme in Psalm 119. Because of this, most Bible scholars think that it was written by David (at least 73 of the Psalms are attributed to David). Some have speculated that Ezra, Daniel, or Jeremiah wrote it. Each of these godly men suffered serious difficulties in his life that may fit the author of Psalm 119.

Can we tell when or where Psalm 119 was written?

Theologically, we know that God is the ultimate author of all scripture.

 16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work. (2 Tim. 3:16-17).

The Holy Spirit of God moved men of God to write His word and so that every word is from the Lord.

20 knowing this first, that no prophecy of Scripture is of any private interpretation (or origin, NKJV footnote), 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. (2 Pet. 1:20-21).

Does Psalm 119 indicate anything about who it was written for?

Although Psalm 119 does not specify an audience, the collection of the psalms was published for the benefit of all Israelites. These songs formed the spiritual music collection of the nation. From the first and last verses of Psalm 119 itself we can see that it is addressed to “the undefiled in the way, Who walk in the law of the Lord” (Psalm 119:1), but also for the “servant” of God who has “gone astray like a lost sheep” (Psalm 119:176). All of us certainly fall between those descriptions. As Paul says, all scripture is written for our benefit.

What we have been doing here is asking questions about the setting or context of our text, Psalm 119:1-8.

Why is it important to ask questions about the passage before and while you read it?

To properly observe Scripture, we must become spiritually inquisitive. Jesus’ disciples were constantly asking Him questions to better understand what He taught them. On your Bible journey, seek to have the mind of an explorer, not just a tourist on vacation. The difference between an explorer and a tourist is that the tourist travels quickly, stopping only to see the highly noticeable or publicized points of interest. The explorer, however, takes his time to diligently search out and observe all that he can find. What’s the old commercial say? “Inquiring minds want to know.” Be inquisitive. Be curious. As you observe the text, prayerfully ask questions about it.

To discover the context and meaning of a passage, train yourself to constantly ask the “Five Ws and an H.” Ask, Who? What? When? Where? Why? and How?[2]

Five Ws and H

Who: Who is the author of the text? Who was this text originally written to?

What: What is the historical background? What type of writing is this—narrative, prophecy, letter, sermon, song, prayer, quotation, etc.? What is the immediate context of the passage? What exactly is being said? What is the theme or purpose of the writing? What does the writing mean?

When: When was this written or when will this promise be fulfilled? Are there any time references in the text such as before, after, until, then, when, at that time, immediately, etc.?

Where: Where in the Bible and book does the text lie? Where was this text written? Where is the narrative taking place?

Why: Why was this written? Are there any purpose clauses (these typically begin with so, because, to, for, so that, etc.) which help us discern the author’s purpose in writing a specific text?

How: How does this passage connect with other teachings in Scripture? How should this passage be applied? How should I pray from this passage?

Learning how to ask good questions doesn’t come naturally. It’s something, like any good muscle, must be exercised to see profit from. Another tip in asking good questions is to ask open-ended questions. A “fill-in-the-blank” question will usually give you a one-word answer. So ask questions that give room for response.

See how much you can learn about a text just by asking a few questions! These questions help us to determine the context, the genre, the author, the audience, and the situation of the Bible passage. And we have not even considered what the text says yet! We will also use these types of questions as we observe the text itself to determine what it says, what it means, and how to apply it to our lives.

Now, depending on the Holy Spirit of God who inspired it, let’s prayerfully …

 C. Read the text.

1 ALEPH. Blessed are the undefiled in the way,
Who walk in the law of the LORD!

2 Blessed are those who keep His testimonies,
Who seek Him with the whole heart!

3 They also do no iniquity;
They walk in His ways.

4 You have commanded us
To keep Your precepts diligently.

5 Oh, that my ways were directed
To keep Your statutes!

6 Then I would not be ashamed,
When I look into all Your commandments.

7 I will praise You with uprightness of heart,
When I learn Your righteous judgments.

8 I will keep Your statutes;
Oh, do not forsake me utterly!  (Psalm 119:1-8).

How should we read the text?

Make sure you have a good Bible translation that you can easily read. Because our next step will be to make observations about the text, you may want to write or print out the passage on a page where you can mark it or make notes. Take your time. Read prayerfully, slowly, deliberately, diligently, and repeatedly.

As we have already seen, reading the text in context is essential. So, you may need to read the whole book or chapter again before you concentrate on the particular passage you are studying. 

Why is it important to read the text more than once?

Often it helps to read the text several times at once or several times over a period of days. Since Scripture is living and active (Hebrews 4:12; 1 Peter 1:23), we will find that God continually meets us in the text, no matter how many times we’ve read it before.

Sometimes it helps to read from different translations. There are many good English translations available both in print and digitally. By reading and comparing various translations, you will often find subtle differences that may aid you in understanding the text. You can read any English translation to compare, but I suggest you study from a good modern literal translation like the NKJV, NASB, ESV, CSB, or LSB.

If you are proficient in the original languages, you may want to read the passage in the original Hebrew or Greek. Even if you are not very familiar with the biblical languages, there are good interlinear tools that will give you a more literal rendering of the text. In a later lesson I will talk about some of these tools. If you can’t wait ‘til then, ask me about it after class.

So, the first step in our Bible Study is to prayerfully read the text in the context. Here you are trying to get the big picture, the birds-eye view. Looking from above, you can see the whole forest of the Bible and how your particular branch passage from a specific tree fits in it. There is no substitute for prayerfully reading the scripture for yourself. Take your time. Read carefully. Contemplate what you read. Let it sink deep into your mind and heart.

The great preacher Charles Spurgeon gave this advice on how to enjoy Bible reading …

“True Bible-readers and Bible-searchers never find it wearisome. They like it least who know it least, and they love it most who read it most. They find it newest who have known it longest, and they find the pasture to be the richest whose souls have been the longest fed upon it. When one of our missionaries had to read a certain Book of the Old Testament through a hundred times while he was translating it, he said that he certainly enjoyed the hundredth time of reading it more than he did the first, for he understood it better, and it seemed to him to be fuller and fresher the more familiar he became with it.”[3]

What is the secret to enjoy reading your Bible? The secret to enjoy Bible reading, according to Spurgeon, is to read your Bible. Too simple? Perhaps. But it is truth, nonetheless. The more you read Scripture, the more you fall in love with Scripture. “Blessed are those who keep His testimonies, Who seek Him with the whole heart!” (Psalm 119:2).

Click here to download PDF: How to Study the Bible Part 1 handout

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[1] D. Martin Lloyd-Jones, Christian Unity – Studies in Ephesians, page 14, quoted on https://www.preceptaustin.org/observation. The whole text can be found at https://archive.org/details/christianunityex0000lloy/page/14/mode/2up?q=%22a+certain+value%22 

[2] Gregory Brown, The Bible Teacher’s Guide, Lesson 12: Observation, https://bible.org/seriespage/lesson-12-observation

[3] C. H. Spurgeon, “God’s Thoughts and Ours,” (April 20, 1911) in The Metropolitan Tabernacle Pulpit Sermons, vol. 57 (London: Passmore & Alabaster, 1911), 188.

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Why the Bible Is Essential (2 Timothy 3:16-17)

Bible

Why the Bible Is Essential (2 Timothy 3:16-17)

7 The law of the LORD is perfect, converting the soul;
The testimony of the LORD is sure, making wise the simple;
8 The statutes of the LORD are right, rejoicing the heart;
The commandment of the LORD is pure, enlightening the eyes;
9 The fear of the LORD is clean, enduring forever;
The judgments of the LORD are true and righteous altogether.
10 More to be desired are they than gold, Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
11 Moreover by them Your servant is warned,
And in keeping them there is great reward. (Psalm 19:7-11).

What would you think if you heard God was publishing a book? What would you expect from such a book? You might think:[1]

  • It would be completely accurate and without error.
  • It would uniquely disclose the knowledge of God.
  • It would have a universal message that impacts the whole world.
  • It would carry the authority of God in its words.
  • It would be the most purchased and translated book ever.
  • It would be the best historically preserved book of all time.

All these things are true about the Bible. There is no other book like it, including other religious texts. The Bible has a lot to say about itself. Many passages give us the Bible’s view of scripture’s origin, authorship, message, authority, and sufficiency. One of the most definitive statements about the scripture comes in Paul’s second letter to the younger pastor and church leader, Timothy.

In 2 Timothy 3, Paul had been writing to his young colleague in ministry—Pastor Timothy. He was exhorting Timothy to be faithful to his call to the ministry of pastor and preacher. He warned him that there would come a time in the last days—very much like the times we’re living in today—when people would no longer listen to a word from God (2 Tim. 3:1-9). Timothy was to be on guard against such people and keep himself from them. He is addressing the question, “How can a Christian survive and prosper in such an evil age?” His answer to Timothy was to continue in what he had learned in scripture (2 Tim. 3:14-15). Paul reminds Timothy of the reliability and profitability of the Scriptures. Timothy already knew that. So do you. But like Timothy, we need to be reminded of it and have it burned into our hearts so that we will apply it.

In 2 Timothy 3:16-17, Paul explained what it was about scriptures, the word of God, that made it so essential.[2]

1. The Bible Is Essential because of Its Source

Paul wrote, “All Scripture is given by inspiration of God …” When Paul speaks of “all Scripture”, we can know what he meant by what he said before and by what he said after. In 2 Timothy 3:12-15, he told Timothy that “from childhood, you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.” Paul wrote in 2 Timothy 1:5 about the genuine faith of Timothy’s mother and grandmother. Timothy had learned the scriptures of the Old Testament from them since his childhood. He had also closely followed Paul’s doctrine from the scriptures (2 Tim. 3:10).

In 2 Timothy 4, Paul urged Timothy to “Preach the word”, which he specified to be the word of “truth”. The writings of the Old Testament Scriptures—the books of Moses, the books of the history of the people of Israel, the Psalms and wisdom writings, and the prophets—all constituted the scriptures. And this would also include the message of the gospel taught by the apostles and the prophets of our Lord, who wrote according to the leading of the Holy Spirit.

The word translated “Scripture” in 2 Timothy 3:16 literally means “a writing” or “what is written”. It is used 51 times in the New Testament and always refers to some part of the written Bible. Sometimes it refers to the entire Old Testament (Luke 24:45; John 10:35), sometimes to a particular Old Testament passage (Luke 4:21), sometimes to a particular New Testament passage (1 Timothy 5:18) and sometimes to a larger portion of the New Testament, as when Peter refers to Paul’s letters as Scripture (2 Pet. 3:16).

And notice what Paul tells Timothy concerning the Scriptures. He said that they are “given by inspiration of God”. The word that Paul used, in the original language, is that the Scriptures are “God-breathed”. They are given, as it were, by the ‘breath of God’. And this points us to the divine source of the Bible.

What parts of the scripture are inspired? “All Scripture is given by inspiration of God …”

Wayne Grudem provides insight:

All the words in the Bible are God’s words. Therefore, to disbelieve or disobey them is to disbelieve or disobey God himself. Oftentimes, passages in the Old Testament are introduced with the phrase, “Thus says the LORD” (see Ex. 4:22; Josh. 24:2; 1 Sam. 10:18; Isa. 10:24; also Deut. 18:18 – 20; Jer. 1:9). This phrase, understood to be like the command of a king, indicated that what followed was to be obeyed without challenge or question. Even the words in the Old Testament not attributed as direct quotes from God are considered to be God’s words… The New Testament also affirms that its words are the very words of God. In 2 Peter 3:16, Peter refers to all of Paul’s letters as one part of the “Scriptures.” This means that Peter, and the early church, considered Paul’s writings to be in the same category as the Old Testament writings. Therefore, they considered Paul’s writings to be the very words of God. In addition, Paul, in 1 Timothy 5:18, writes that “the Scripture says” two things: “You shall not muzzle an ox when it treads out the grain” and “The laborer deserves his wages.” The first quote regarding an ox comes from the Old Testament; it is found in Deuteronomy 25:4. The second comes from the New Testament; it is found in Luke 10:7. Paul, without any hesitation, quotes from both the Old and New Testaments, calling them both “Scripture.” Therefore, again, the words of the New Testament are considered to be the very words of God. That is why Paul could write, “the things I am writing to you are a command of the Lord” (1 Cor. 14:37).[3]

Every book of the Bible has two authors: the first is God and the second is the human author. How is it possible that Scripture has two authors—both God and humans? 2 Peter 1:20-21 gives us insight into this:

knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit (2 Peter 1:20-22).

What does it mean to be “moved by the Holy Spirit”? The word “moved” is used in Acts (27:15, 17) to describe the effect of strong winds upon Paul’s ship. Luke says that the ship was “driven along” by the wind, meaning that it was no longer under the control of the sailors, but of the wind. In the same way the sailors gave way to the power of the storm and were “carried along” or “driven” by it, so the authors of the Bible were “carried” by the Holy Spirit in the writing of Scripture. The Holy Spirit moved them along both in the writing of the content and in keeping them from error. The writers were present, they were thinking and writing, but they were being moved by the Holy Spirit of God.

While God dictated a few portions of Scripture (e.g., the Ten Commandments), for the most part He allowed each author to use his own personality and style. They themselves truly wrote the books they gave us—just as human beings would write any book. But it was God Himself who was guiding them in what they wrote—so that what they desired to write was what God Himself wanted to be said. Thus the Scriptures find their origin in God. They are not the result of human religious genius. They are not great ideas which God somehow approved.

This is how the New Testament and the Old Testament were written: the Holy Spirit moved upon specific individuals to write the actual words of God, so God could reveal Himself to people.

What does this imply about the reliability of scripture? The scriptures are as true, reliable, and faithful as God is. If God is the God of truth and if He “breathed out” the Scriptures, then it is inconceivable that they would contain contradictions or errors. This does not mean that every sentence in the Bible is true: The Bible truthfully records the lies and falsehood of its subjects at times. So you cannot lift a statement out of context and claim that it is true (e.g., parts of Job, Ecclesiastes, etc.). But taken in its proper contextual setting, the Bible is an accurate and true record of the very words that God wished to record through the various human authors. It is totally reliable.

Since the Holy Spirit is the Spirit of truth (John 16:13), He did not superintend errors.[iv] The Bible is the Word of God. At this point a critic might accuse me of begging the question. I’m saying that the Bible is the inspired, inerrant Word of God because the Bible says so. But there are rational and evidentiary reasons to believe the Bible is what it claims to be.

One of the strongest cases for the Bible’s authority and reliability is the fact that the Lord Jesus believed and taught that the Bible is trustworthy and true. Everything that Jesus Christ said with reference to the Scriptures shows that He had implicit trust in the totality of Scripture as the authoritative and reliable Word of God.

The Bible is essential and reliable because of its source.

2. The Bible Essential because of its value

As Paul wrote, “All Scripture is given by inspiration of God and is profitable …” It gives us certain things that we desperately need. Paul mentions four of them.

First, he says that it is profitable “for doctrine”; or as some translations have it, “for teaching”. It gives us the content of sound doctrinal truth. It gives us the content of what is to be believed by us. What a precious thing this is to have in a world such as ours today!—when so many people have so many contrary ideas, and so many contradictory systems of belief; or when so many people say that there is no truth.

Just think of what the Lord Jesus once said in His prayer to the Father in John 17:17. He prayed for God to sanctify His people by His truth; and then said to His Father, “Your word is truth.” What a precious thing it is to have true doctrine!—true teaching!—truth! It sanctifies us and cleanses us. We receive this from the God-breathed book.

The fact that the Bible is profitable for teaching implies, of course, that it is necessary to study it. God chose to communicate His truth in written form. Obviously the Bible is not a one-page instruction sheet. You don’t learn it by reading a few favorite texts now and then. We need to hear it taught by faithful expositors. We need to read it over and over, comparing Scripture with Scripture so that we have the whole counsel of God. We need to study it in more depth, memorize key verses, and meditate on God’s Word.

Second, Paul goes on to say that the Scriptures are profitable “for reproof”. “Reproof” means to convince or expose. The idea behind it is a rebuke of that which is error. This means that the Bible has the power to expose sin in our lives and to convince us that we are in the wrong. The Bible exposes what is wrong in us. It shows us that we are sinners in need of a Savior. In Hebrews 4:12, we’re told,

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart (Hebrews 4:12).

But it doesn’t leave us in a rebuked and reproved state. Paul goes on to say that the Scriptures are also profitable “for correction”. The word that Paul uses here speaks of setting things right. It’s the word that is used when we speak of “orthopedic shoes”, which set feet right; or the “orthodontist”, who sets teeth right, or “orthodoxy”, which is beliefs set right. The word of God delivers us from our error and sets us on the right path. It tells us how to get right with God, with others, and with ourselves.

And the Bible even keeps us on that right path. It helps us to go forward to live in an increasingly acceptable manner before God; because, as Paul says, it’s also profitable for “for instruction in righteousness”. “Instruction” literally means “child-training”. Just as parents work with their children over the years to train them in various social graces, morals, relational skills, and useful habits, so God, through His Word, trains us in all areas of life so that we can know what pleases Him.

I love how Warren Wiersbe put all this. He said that the Scriptures, because they are God-breathed—are profitable for teaching us (1) what is right, (2) what is not right, (3) how to get right, and (4) how to stay right.

So; in these two verses, Paul shows us that the Bible is essential because of its source and its value. And finally, Paul shows that …

3. The Bible is essential because of its purpose

He wrote that all of this is given to us through the Scriptures “that the man of God [or, we may legitimately translate this ‘the person of God’; so that it applies equally to a woman of God or a man of God] may be complete, thoroughly equipped for every good work”.

To be “complete” means whole or complete, sound of body and mind, full-grown, especially something fitted for its intended purpose—made well prepared for it. It’s much like when a mountain climber must be physically fit to be able to make the climb. Likewise, regular exposure to the word of God makes us ‘fit’ for every good work that God has for us to do.[4] It builds us up. It matures us.

But maturity is not an end in itself. It also makes us “thoroughly equipped for every good work.” “Equipped” means to be furnished or supplied. It gives us what we need for those good works. It’s not enough that a mountain climber be physically fit before he makes the ascent. He also has to have all the right gear. And the word of God also gives us the necessary equipping for a life with Jesus that ministers to others.

When you have proven through experience in the crucible of life the truth of God’s commandments and principles in His Word, you can confidently impart that truth to others. Knowing and living our Bible gives you that confidence because you aren’t imparting your own ideas about life, but rather the very words of God, which you have applied to your life and proved reliable.

This is why we need to study it diligently.

And so, over the next few weeks we will be learning how to study your Bible. It is my prayer and aim that each person in this church would become a mature man or woman of God through knowing experientially the Word of God. I want each of you to know the great doctrines of the faith as a means of knowing the living God and of knowing your own heart. Each of us needs to let the Word confront our own selfishness, pride, anger, lust, greed, and abusive speech. We need to let the Word correct us and keep us on the path of righteous living in this wicked world. Then we can use the Word as God has used it in our lives to minister Christ to others.

You own a Bible. But do you use it to teach you about God and godly living? It is the only reliable book that tells you how to invest your life. It is useful and sufficient for all of life and godliness. I strongly urge you to begin today consistently to read, study, memorize, and meditate on the Bible. Remember the exhortation of the apostle Peter:

Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby, if indeed you have tasted that the Lord is gracious (1 Peter 2:1-3).

 

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[1] Gregory Brown, Why to Abide in God’s Word (2 Timothy 3:14-17), https://bible.org/seriespage/10-why-abide-god-s-word-2-timothy-314-17#_ftn5 accessed 06/01/2025.

[2] Greg Allen, THE ESSENTIAL BOOK, https://bethanybible.org/new/sermon/2020/2020-08-02/the-essential-book accessed 06/01/2025.

[3] Wayne A. Grudem; Elliot Grudem. Christian Beliefs: Twenty Basics Every Christian Should Know. (Grand Rapids: MI: Zondervan, 2009), Kindle Edition.

[iv] Charles Ryrie, What You Should Know About Inerrancy [Moody Press], p. 46

[4] Steven Cole, Why You Need the Bible (2 Timothy 3:16-17), https://bible.org/seriespage/lesson-17-why-you-need-bible-2-timothy-316-17 accessed 06/01/2025.

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The Greatest in the Kingdom

matthew-the-kingdom-of-heaven

The Greatest in the Kingdom

Matthew 18:1-4

As we begin a new year today, we also begin a new chapter in our study of the Gospel of Matthew. You should remember that Matthew is the Gospel of the King and His Kingdom. Matthew wants us to see that Jesus is the promised and prophesied Messiah-King who will save His people from their sins. Jesus has taught about the Kingdom of Heaven and demonstrated His authority and power as the King through His compassion and miracles.

Remember that Matthew has structured his Gospel to highlight five major teaching sections alternating with narrative sections. In Matthew 14-17 we have been studying the narrative section that focuses on miracles, controversy, suffering, and glory. The central passage in this section was Peter’s confession that Jesus is “the Christ, the Son of the Living God” (Matt. 16:18), and Jesus then promised to build His church. Jesus’ church is His assembly of called-out believers who form the community of His Kingdom presence in this age. Jesus then began to inform His disciples what it meant for Him to be the Christ—rejection, suffering, death, and resurrection. And what’s more, Jesus’ disciples must also be those who deny themselves, take up their cross, and follow Him in the way of suffering.

Then in Matthew 17, Jesus showed three of His disciples a glimpse of the glory of His Kingdom on the Mount of Transfiguration. And again, Jesus predicted His betrayal, death, and resurrection. The disciples do not comprehend what Jesus says and react by denying, disbelieving, and despairing. Matthew 17 ended with the coin in the fish to pay the temple tax. Thus, Jesus showed His humility while acknowledging that He was the very Son of God.

Now, turning the page to Matthew 18, Matthew presents the fourth of Jesus’ major teaching sections—this one prompted by a question from the disciples. The key words in this chapter are “little child” (Matt. 18:2,3,4,5) and “little ones” (Matt. 18:6,10,14)—descriptions of Jesus’ followers in their relationship to God and to one another. Jesus teaches how God’s Kingdom kids must relate to Him and each other. Jesus first teaches that everyone must enter the Kingdom of Heaven in humility like a little child (Matt. 18:1-4). Then He teaches that Kingdom people must receive one another as children (Matt. 18:5-9), care for each other as children (Matt. 18:10-14), reconcile with one another as children (Matt. 18:15-20), and forgive one another as children of the Kingdom (Matt. 18:21-35).[1] This chapter is essential for us because here Jesus teaches us how to relate to one another in His church (Matt. 18:17).

Today we will look at just the first four verses where Jesus where Jesus teaches that greatness in the Kingdom looks like the humility of a little child. Our passage begins when Jesus’ disciples ask Him a question.

1. The Disciple’s Question: Who is the Greatest? (Matt. 18:1)

Matthew 18:1 says, “At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?’” Mark and Luke both make more explicit what Matthew implies here: the disciples are jockeying for position here.  Luke tells us that somewhere along the way in their travels “a dispute arose among them as to which of them would be greatest” (Luke 9:46). Apparently, the disciples had kept this argument to themselves. But, as always, Jesus knew their thoughts. Mark’s Gospel tells us that when they all got into the house at Capernaum, Jesus asked them, “What was it you disputed among yourselves on the road?” (Mark 9:33)? The Gospels record that this was a recurring dispute among the disciples. It will come up again in Matthew 20 when the mother of James and John asks that her sons might sit at His right and left hand in His kingdom.

Here in Matthew 18, even though the disciples are probably embarrassed about the argument (Mark 9:34 reports that “they kept silent”), they are still filled with enough pride and self-seeking to ask the question, “Who then is greatest in the kingdom of heaven?” Ironically, while Jesus spoke of His personal humiliation and suffering, they argued about their personal exaltation and glory.

The fact that they ask that question shows that they still do not know what the Kingdom of Heaven is all about. Even though Jesus taught about the attitudes of the Kingdom in the Sermon on the Mount saying, “Blessed are the poor in spirit, … those who mourn, … the meek, … the hungry and thirsty, … the merciful, … the pure in heart, … the peacemakers, and … the persecuted, … for theirs is the kingdom of heaven” (Matt. 5:3-10). Even though Jesus taught them that they “will be hated by all for My name’s sake … and a disciple is not above his master” (Matt. 10:22,24). Even though He taught, “He who finds his life will lose it, and he who loses his life for My sake will find it” (Matt. 10:39). Even though He taught, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 17:24). They should have understood by now that selfish pride and personal advancement are the opposite of a kingdom mindset.

How does Jesus respond to their misguided question?

2. Jesus’ Response: Be Converted and Humble (Matt. 18:2-4)

In response to their question, we read, “Then Jesus called a little child to Him,” and “set him in the midst of them,” (Matt. 18:2). Apparently, the little boy was already there in the house. And apparently, he was old enough to come to Jesus when He called him. But the word that the original language uses means just what our translation says—a little child anywhere from an infant on up. The word stresses the immaturity of the child and the need to be under direction or instruction.[2]

Children always seemed to be comfortable around Jesus and He always welcomed them gladly. We will see this again in Matthew 19. Jesus placed this tiny, humble little boy in their plain view as an object lesson to them. Then He dropped the bombshell on them all. Jesus arrests their attention with the words, “Assuredly, I say to you,” indicating the gravity of what He is about to say. Then, using the strongest negations that could be stated, He says, “unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven” (Matt. 18:3-4).

The disciples were asking about who is the greatest in the kingdom, but Jesus says that the real question is not who is great in the kingdom, but who can enter the kingdom. Jesus says that two things must happen to enter the Kingdom of Heaven: 1) be converted and 2) become as little children.

Be Converted

First, He says that we cannot enter the kingdom of heaven “unless you are converted” (Matt. 18:3). The word He uses means “to turn around”.[3] It means that we recognize that we’re going the wrong way and that we must turn around and go the opposite way. It’s very much the same idea expressed by the word “repent” in the Old Testament (שׁוּב, shûwb, meaning to turn back[4]). The disciples were seeking greatness in the kingdom, but they were going in the wrong direction to get there. They were preoccupied with “one-ups-man-ship” and elevating themselves. They needed to repent of that mindset, turn away from it, and go the opposite way.

Do you want to enter the Kingdom of Heaven? Jesus says you must change. Jesus says you cannot remain the way you are if you want to enter the Kingdom of Heaven. You need to turn away from self-promotion. You need to repent. Change your mindset. Turn from self to God. But notice that Jesus states this requirement in the passive voice, you “are converted.” This change, this turning around and repenting, is not something you do to yourself. It is something that is done in you by God. Only God has the power to convert a soul. It requires both a personal response by the sinner and the power of God to save. No one comes into the Kingdom of Heaven any other way. Unless you are turned around and converted, “you will by no means enter the kingdom of heaven” (Matt. 18:3).

Become as little children

Second, Jesus tells them that, along with being “converted”, they must also “become as little children”. And there, before them, stood a living example. What does Jesus mean that we must “become as little children”? We can sure that it doesn’t mean that we should become “childish”. In Matthew 11, Jesus denounced that generation for being childish in wanting their own way in the kingdom (Matt. 11:16-17). Here, the disciples were being childishly selfish. That’s why the Lord needed to correct them. The Bible also indicates that we must not become “children” in our understanding of God’s word, but are to be “mature” (1 Cor. 14:20; Eph. 4:14-15; Heb. 5:13).

Jesus says that the quality He want us to become as little children is humility. He explains in Matthew 18:4, “Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.” D A Carson points out that “The child is held up as an ideal, not of innocence, purity, or faith, but of humility and unconcern for social status.”[5] The little boy is the opposite of the attitude of the disciples. They were seeking status. This little child had none. In Jewish society, children were considered to be of no importance and were not to taken seriously except as a responsibility, one to be looked after, certainly not one to be looked up to.[6]

What does a child-like attitude look like? We began our worship service today by reading Psalm 131. There, King David gives us a good picture of being child-like:

1 LORD, my heart is not haughty,
Nor my eyes lofty.
Neither do I concern myself with great matters,
Nor with things too profound for me.
2 Surely I have calmed and quieted my soul,
Like a weaned child with his mother;
Like a weaned child is my soul within me.
3 O Israel, hope in the LORD
From this time forth and forever (Psalm 131).

David teaches us in this psalm that to become like a little child means that we cease from being “haughty” or “proud”. It means that we cease from raising our eyes in a “lofty” or “arrogant” way. It means that we humbly accept that there are things that we cannot understand about the greatness of God’s plan. It means that we are meek and humble before God and His word.

Second, it means that we become content in God’s love. Like a weaned child, we don’t fret and worry but become like a little child resting comfortably and satisfied in mother’s arms. It means that we become calm within our soul because of the Father’s good care for us. We are content in God’s loving provision.

And finally, it means that we hope in God. We don’t look to our own resources. We don’t imagine that it’s all up to us. Instead, we trust in God knowing that He loves us. We are confident in God’s power. Jesus says to humble yourself like a little child, that is, to acknowledge your weakness before God and look to Him as your strength.

Do you want to be great? Then make yourself small! Come to Jesus in dependent, trusting, childlike faith. Humble yourself like a little child. This is greatness in the Kingdom of Heaven.

Think about it. Who humbled Himself more than anyone else in history? Jesus. He left the glory of heaven, laid aside His privilege and prominence, humbled Himself, lived as a servant, and became obedient to His Father even to the point of dying on the cross. Jesus is the greatest in the Kingdom of Heaven because He humbled Himself the most.

And why did He serve and give His life on the cross? As a ransom for many (Matt. 20:28). He humbled Himself to suffer and die on the cross for sinners. He is the atoning sacrifice that makes us right with God. He took our sin upon Himself so that we could receive His righteousness. And how do we receive this salvation from sin? By faith in Christ. By simply humbling ourselves like little children to come desperately needy, empty-handed, trusting only in His death and resurrection to save us. Have you come to Jesus that way? Let God turn you around today, be converted, be changed, believe in Jesus, trust only in Him. He will save you, make you a child of God, and you will enter His kingdom.

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[1] John MacArthur, MacArthur New Testament Commentary: Matthew, Moody Publishers, Chicago, p. 94.

[2] William Barclay, The Daily Bible Study Series: Matthew Vol. 2, Westminster Press, Philadelphia, p. 175.

[3] Blue Letter Bible, Outline of Biblical Usage, https://www.blueletterbible.org/lexicon/g4762/nkjv/tr/0-1/.

[4] Blue Letter Bible, Outline of Biblical Usage, https://www.blueletterbible.org/lexicon/h7725/nkjv/wlc/0-1/.

[5] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 397.

[6] R.T. France, Matthew, an Introduction, Tyndale New Testament Commentaries. P. 274.

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The Cross and the Coin

5160-MVPoster-preview-2Corinthians8_9

The Cross and the Coin

Matthew 17:22-27

Merry Christmas! On this Sunday before we celebrate our Lord’s birth, I thought about doing a special Christmas message rather than continuing our study of the Gospel of Matthew. But the more I studied today’s text, the more I came to see that what Matthew presents to us in these verses is the very spirit of Christmas.

This time of year, people speak glibly about the “Christmas spirit,” rarely meaning any more by this than familial jolliness, sentimental merriment, or perhaps human kindness, social charity, or some nebulous “peace on earth.” At this time of year, the world celebrates with indulgence and a carnival mentality rather than humbly worshiping God for His incarnation in Christ. Paul so profoundly expressed the true spirit of Christmas in Philippians 2 as He describes the theology of the incarnation of the Son of God:

5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Phl. 2:5-11).

The real spirit of Christmas is the spirit of Jesus Christ—the Son of God, who being in His very essence equal with God, left the glory of heaven, became a man, took on the nature of an obedient bondslave, and humbled Himself to die on the cross for our sins. J.I. Packer wrote that the unfathomable truth of Christmas is that,

… the Almighty appeared on earth as a helpless human baby, unable to do more than lie and stare and wriggle and make noises. Needing to be fed and changed and taught to talk like any other child. And there was no illusion or deception in this; the babyhood of the Son of God was a reality. The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as is this truth of the incarnation.[1]

When the apostle Paul urged the Corinthian church to give generously, he expressed the spirit of Christmas, writing, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” (2 Cor. 8:9). For the Son of God to become poor meant laying aside His glory, accepting hardship, rejection, malice, misunderstanding, suffering, and a death so terrible that His mind nearly broke under the prospect of it.[2] This is the spirit of Christmas. It’s also the spirit that we are called to exhibit. As the Holy Spirit says through Paul, “Let this mind be in you which was also in Christ Jesus” (Phl. 2:5).

With those thoughts in mind, let’s turn to Matthew 17:22-27. In these brief, few verses we see Jesus Christ demonstrate the spirit of love, humility, and self-sacrifice—the spirit of Christmas. Remember that Jesus had just been with three of His disciples on the Mount of Transfiguration. There, His glory as the Son of God briefly shown forth, and God the Father spoke His approval of Christ from heaven. They saw a glimpse of the glory that was Christ’s from all eternity, that is His even now as He sits at the right hand of the Father in heaven, and that will be His when He returns to earth to consummate His kingdom.

Then remember that, coming down from the mountain, Jesus encountered the failure of His disciples because of their lack of faith. We saw that mountain-moving faith is looking to Jesus Christ in complete dependence on Him. It’s all about Jesus and what He does and can do through us by faith.

Now, Matthew tells us that Jesus and the disciples have come back to Galilee. In Matthew 17:22-27 we have two events—one immediately after they come back together somewhere in the Galilee region and the other in the city of Capernaum. These incidents highlight Jesus’ identity and mission—that He is the Son of God who humbled Himself to die for us. Thus, they show us the spirit of Christmas.

First, we see the spirit of Christmas in …

1. The Cross: Jesus predicts His betrayal, death, and resurrection (Matt. 17:22-23).

22 Now while they were staying in Galilee, Jesus said to them, “The Son of Man is about to be betrayed into the hands of men, 23 and they will kill Him, and the third day He will be raised up.” And they were exceedingly sorrowful. (Matt. 17:22-23).

This is the second major prediction by Jesus of His death and resurrection. Remember that after Peter confessed that Jesus was “the Christ, the Son of the Living God,” (Matt. 16:16), Matthew 16:21 records, “From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and then be raised the third day.” From that point on, we find Jesus increasingly revealing information to His disciples about what would happen to Him in Jerusalem. So, Jesus has told them before, and He will tell them again several times before it all takes place.

This time, Jesus calls Himself the “Son of Man,” His normal way of referring to Himself in the fulfillment of His messianic vocation. It refers both to His deity and His humanity. It expresses His kingdom rule as the new ‘Adam’—the Head of the human race. Peter, James, and John had recently got a glimpse of Jesus’ kingdom reign on the Mount of Transfiguration. They saw His royal majesty and power.

Now think about what Jesus says here. This same Son of Man who shines in eternal glory as the ruler of the kingdom of heaven “is about to be betrayed into the hands of men.” The powerful king of glory, God’s Son, will be handed over to the murderous power of mere men. And rather than immediately smiting these wicked men with death and eternal judgment, God will allow them to kill His Son. Christ will submit Himself to the will of the Father and into the hands of evil men.

However, Jesus does not leave them without hope. As with His other prediction in Matthew 16:21, Jesus assures them that “the third day He will be raised up” (Matt. 17:23). Jesus would not stay dead. He would be raised up, resurrected the third day. He would conquer death.

Did the disciples understand any of this? Maybe a little, because Matthew reports their reaction, “And they were exceedingly sorrowful” (Matt. 17:23). Mark records that “… they did not understand this saying, and were afraid to ask Him” (Mark 9:32). Perhaps they were beginning to get the point that Jesus would be killed, but they “did not understand what his death meant or why it was necessary, and they certainly did not understand or believe in the resurrection.”[3] Luke adds that “it was hidden from them so that they did not perceive it” (Luke 9:45). Their minds struggled against the plain meaning of what Jesus told them. They had no category for a Messiah who would literally die, so a literal resurrection was also beyond their understanding. In fact, the disciples would not really get it until after they experienced Jesus’ death and witnessed His resurrected body.

Yet, this is why the Son of God became a man to begin with. He came to “save His people from their sins” (Matt. 1:21) through His death and resurrection. When Jesus appeared to His disciples after the resurrection, Luke writes,

44 Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” 45 And He opened their understanding, that they might comprehend the Scriptures. 46 Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 47 and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. 48 And you are witnesses of these things. (Luke 24:44-48).

Jesus’s prediction of His death and resurrection is a testament to His identity and His mission. Jesus is the “Son of Man,” the Messiah-King who will reign over all earth and heaven. And He humbled Himself to become a man who died for our sins. His resurrection is both proof of who He is and what He has done—that He was victorious over sin and death. This is the spirit of Christmas—”Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil.” (Heb 2:14). “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” (2 Cor. 8:9).

So we see the spirit of Christmas in the cross—Christ’s predicted death and resurrection. Next, we see the spirit of Christmas in …

2. The Coin: Jesus condescends to pay a tax (Matt. 17:24-27)

Out of all the Gospel writers, Matthew is the only one who tells us this strange story. It could be that this story about a coin to pay a tax was especially memorable to Matthew because he had been a tax collector. I think another reason Matthew includes this story is it would particularly speak to his Jewish readers about who Jesus is and what He came to do.

Matthew 17:24 says, “When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?”” Literally the “temple tax” is the “two drachma” or “double drachma”. This is the silver coin that was formerly used to pay this tax. Even though this coin was no longer in wide circulation in New Testament times and other coins were used to pay the tax, they still called the it the “double drachma” tax. The double drachma was equal to a half shekel or stater.

The translators of the New King James Version call this the “temple tax” because that is a good description of what it was for. Even though the Romans were the governing and taxing authority in first-century Galilee and Judea, the Jews were allowed to collect this special religious tax for the temple service and upkeep. This practice had its roots in the Old Testament law. In Exodus 30, God commanded that a ransom be collected at the time of the census:

11 Then the LORD spoke to Moses, saying: 12 “When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them. 13 This is what everyone among those who are numbered shall give: half a shekel according to the shekel of the sanctuary (a shekel is twenty gerahs). The half-shekel shall be an offering to the LORD. 14 Everyone included among those who are numbered, from twenty years old and above, shall give an offering to the LORD. 15 The rich shall not give more and the poor shall not give less than half a shekel, when you give an offering to the LORD, to make atonement for yourselves. 16 And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for yourselves.” (Exo. 30:11-16).

The amount to be collected was a half-shekel. In Jesus’ day, that was the equivalent of the double drachma. Notice what Exodus calls it: “an offering to the Lord,” “a ransom,” and “atonement money.” It was an offering to the Lord “to make atonement” for themselves. God counted that half-shekel as a “ransom” for the life of the man who gave it—the life that was being “numbered” in the census. Every man paid the same amount. It didn’t matter how rich or poor you were. Each man’s life is worth the same. The temple tax was “a memorial for the children of Israel before the LORD,” a reminder for the Jewish people that they owed their very lives to the Lord.

So these collectors of the temple tax come to Peter to ask if Jesus is accustomed to paying it. The fact that they asked the question implies that they thought Jesus might not pay the tax. They had good reason to wonder this. Jesus had already very clearly demonstrated that He would not be held to the Rabbinic traditions. Remember in Matthew 12, Jesus healed a man on the Sabbath and refused to keep their Pharisaic traditions. At that time, they began to counsel how they might destroy Jesus. Perhaps they had also heard about Jesus driving the money changers and merchants out of the temple as John 2 records.

Notice in Matthew 17:25 that there is no hesitation on Peter’s part in answering the question. Peter had been with Jesus long enough to know both what His master taught and what His master did. Jesus opposed man-made traditions, but He perfectly fulfilled the law of God. In addition, Peter would have known if Jesus had paid this tax in the past or not. Peter responds to the tax collectors in the affirmative. “Yes,” Jesus does pay the two drachma.

It appears that Peter intended to talk with Jesus about the tax, but Matthew records, “And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon?”” Before Peter could speak, Jesus already knew what was on Peter’s mind. Jesus showed that He knew Peter’s thoughts in order to teach him something about Himself.

Peter probably assumed that Jesus felt obligated to pay the temple tax that everyone else felt obligated to. He had assumed that, in that respect, Jesus was just like everyone else. But that’s when Jesus surprised him with a question that would reveal Jesus’ identity and His supremacy over such obligations. “What do you think, Simon?“, Jesus asked. “From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” (Matt. 17:25). Jesus uses earthly kings and who they collect taxes from as a mini parable to make His point. Peter answers correctly, “From strangers” (Matt. 17:26). Kings and their sons don’t pay taxes; they collect them from others.

Jesus then makes His point: “Then the sons are free” (Matt. 17:26). The point is that, just as royal sons are exempt from the taxes imposed by their fathers, so too Jesus is exempt from the “tax” imposed by His Father. In other words, Jesus acknowledges the temple tax to be an obligation to God; but since He is uniquely God’s Son, therefore He is exempt.[4] This was nothing less than a bold assertion of Jesus’ supremacy as the Son of God over the temple tax—and even over the temple itself.

Jesus had stated His supremacy over the temple already in Matthew 12. When the Pharisees accused Jesus’ disciples of breaking the Sabbath, Jesus reminded them that the priests in the temple were allowed by God to work on the Sabbath as they performed their priestly duties. And then Jesus shocked them all by saying, “Yet I say to you that in this place there is One greater than the temple” (Matt. 12:6).

Now Jesus is saying that, as the Son of God who is Lord of the temple, He is free from paying the temple tax. Remember what Jesus said as a boy when His parents were looking for Him and finally found him in the temple? He said, “Did you not know that I had to be in My Father’s house?” (Luke 2:49 LSB)[5]. Even at age twelve, Jesus knew that the temple belonged to God the Father, and He also knew that God was His Father and that He was God’s Son. If You are the Son of God, then You shouldn’t have to pay the tax in Your own Father’s temple. I believe this is the main point of the passage. It’s not so much about taxes as it is about Jesus. He is the royal Son of God.

Now, keeping the supremacy of Jesus as the Son of God in mind, let’s marvel at the next thing that Jesus does. In Matthew 17:27 Jesus says to Peter, 27 “Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.”

Even though Jesus is supreme, even though He is exempt from the temple tax as “the Son of the King”, Jesus says “Nevertheless, lest we offend them . . .”, and sets Peter off to pay the tax. Why? Jesus doesn’t have to pay it, but He does so “lest we offend them.”  The word that is here translated “offend” means “to cause someone to stumble”. He did it so that the Jews would not stumble over it.

Jesus did not demand His divine and royal rights, but as Paul says, He “emptied Himself” and took “the form of a slave” (Phi. 2:6-7, LSB).[6] Jesus subjected Himself to the law (even though He was above the law) by paying the tax for the temple (even though it was His Father’s House); and by giving money to the priests (even though He was the perfect High Priest—Hebrews 3:1).[7] This is the spirit of Christmas.

Think about it. Why did the Son of God come to earth? Why was Jesus born? “To save His people from their sins” (Matt. 1:21). Jesus came to save sinners, not to save money. Jesus knew that if He refused to pay the temple tax, then rather than being able to talk to people about sin and forgiveness, they would be constantly stumbling over the fact that He didn’t pay the tax. Jesus did not want to put any unnecessary road-blocks to their faith in Him. Jesus was not going to let something as simple and insignificant as a tax become an offense to people that He would soon die to save. Jesus condescended to pay the tax because it was more important to save sinners than to exert His rights as the Son of God. Jesus says in Matthew 20:28, “Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

And look at how Peter was to pay this! He said, “. . . go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you” (Matt. 17:27). What a unique miracle! Jesus didn’t tell Peter to throw a net into the water, and pull up a bunch of fish. Instead, He sent Peter off to cast a single hook into the water. He didn’t even tell him where to do it. And He didn’t tell Peter to keep on casting the hook and keep on pulling out fish until he found one with money in its mouth. He said to pull up the very first fish, and that he would find the money in the mouth of that first fish! Think about everything that had to happen for this miracle to take place. Someone had to drop a coin in the sea. A fish had to grab the coin but somehow not swallow it. That particular fish would need to be swimming near Peter at the exact time that he cast in his hook, and grab hold of it before any other fish did.

And the coin had to be the exact amount that would pay for two people. For notice that Jesus not only provides the tax for Himself, He provides for Peter as well. Remember from Exodus 30 what was the meaning of the tax? It was an offering to the Lord, a ransom to make atonement for their life. And Peter will not pay for his own atonement. Jesus pays the ransom for Peter. The One who didn’t owe a ransom paid the ransom Himself for another.

Do you see how the cross and the coin are connected in this passage? They come together in Jesus. Isn’t this what the gospel is all about? Jesus didn’t owe a ransom for His life. He had no sins to atone for Himself. He was born sinless to a virgin and completely fulfilled the law of God without sin. But as Peter later writes, Christ “… Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed” (1 Peter 1:24); and again, “For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,” (1 Peter 3:18). John writes about Jesus that, “He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (1 John 2:2). How did you become free in the kingdom of God? Jesus paid for you. Jesus paid it all. There is not one bit of payment for our sins left to be paid.

This is the spirit of Christmas. Christ humbled Himself to pay for your sins on the cross. Now, as believers in Him, we also lovingly humble ourselves to serve and give so that others may not stumble over us on their way to the Savior.

What keeps you from coming to Jesus for the forgiveness of your sins? He is the only One who could pay your debt. He is the only ransom for your soul. Would you come and give your life to Him because He gave His life for you? This is how Jesus invited people, “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matt. 11:28-30). He said, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.” (Matt. 16:24-25).

 

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[1] J.I. Packer, What “Christmas Spirit” Should Actually Mean, https://www.crossway.org/articles/what-christmas-spirit-should-actually-mean. Accessed 12/19/2024. 

[2] Packer, ibid.

[3] James Montgomery Boice, The Gospel of Matthew (Grand Rapids, MI: Baker Books, 2001), 330.

[4] D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew, Mark, Luke, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids, MI: Zondervan Publishing House, 1984), 394.

[5] The NKJV has, “Did you not know that I must be about My Father’s business?” In both cases, the words “business” or “house” are supplied by the translators. More literally it reads “Did you not know I must be of My Father’s?”

[6] The NJKV says, “made Himself of no reputation, taking the form of a bondservant”. The Greek κενόω (kenoō) means to empty or lay aside. Christ

[7] The Bible Says Commentary, https://thebiblesays.com/en/commentary/mat+17:24. Accessed 12/22/2024.

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How to Be a Healthy Church Member in a Healthy Church

Church-Membership

How to Be a Healthy Church Member in a Healthy Church

Romans 12

In Ephesians 2, Paul describes the church using the metaphor of a temple. Having shown how we are saved by grace through faith (Eph. 2:1-10) and how, in Christ, God has brought us together in one body through the cross (Eph. 2:11-18), Paul then writes,

19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit. (Eph. 2:19-22)

What is the church like?

The church is like a holy temple—the dwelling place of God in the Spirit. All of us are like living stones that God places together in His spiritual house (see 1 Peter 2:4-5).

But what does this temple look like?

For that, let’s go to another letter of Paul, his epistle to the Romans. Romans 12 is like a blueprint, a template, or a form that lets us see what a healthy church looks like. Although the word “church” is not used in Romans 12, yet there is no question that the Holy Spirit through the Apostle Paul is writing to all the Lord’s churches in general and His church in Rome in particular. Here Paul gives a blueprint for a healthy church.

FOUNDATION: everyone is consecrated to the Lord. (Romans 12:1-2)[1]

1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Rom. 12:1-2).

Paul begins with our relationship with God through Christ and our worship of Him. This comes before anything else. Without this, there is no church, period. In fact, Paul has spent eleven chapters detailing how we are saved through the death and resurrection of Jesus Christ and how we receive that salvation by grace through faith. All this doctrine, Paul sums up with the words “by the mercies of God.” Everything we do is in response to all He has done. It is on the basis of God’s mercy shown to us in Christ that Paul exhorts us to healthy church membership.

We consecrate our lives to God through Jesus Christ. Paul urges believers to “present your bodies a living sacrifice.” The word “present” is a technical term that was used to describe the bringing and offering of an animal for sacrifice on an altar, it is a worship word. The tense of the verb indicates this is a decisive dedication of ourselves to God. We deliberately place ourselves on His altar as we live our lives. When Paul calls us to present our “bodies” to the Lord, it means to offer our total being to Him, not just bits and pieces. Romans 6:13 tells us to offer every part of our bodies to Him as instruments of righteousness “And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.” This is what it means to offer ourselves in a way that is “holy” and “acceptable to God.” This is our “reasonable service” or our “spiritual service of worship” (NASB).

How do we do that?

In Romans 12:2 Paul gives a negative command and then a positive one:

  1. Do not be conformed to this world.

You don’t have to try to be conformed to this world, the world will conform you to its mold if you simply do nothing. How do we break out of the world’s mold?

  1. Be transformed by renewing your mind.

At its core, not being conformed to this world, this evil age, is a matter of how we think. How are our minds renewed? By God’s word of truth. We are sanctified, made holy, and conformed to the image of Christ, by the word of truth.

Jesus prayed for His disciples in John 17:

14 “I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world. 15 “I do not pray that You should take them out of the world, but that You should keep them from the evil one. 16 “They are not of the world, just as I am not of the world. 17 “Sanctify them by Your truth. Your word is truth. (John 17:14-17)

Transformation results in proving in practice God’s will. Paul describes the outcome of being renewed in your mind: “that you may prove what is that good and acceptable and perfect will of God.” When we turn away from the world’s ways and have our minds renewed by God’s word, we demonstrate that God’s will is always good, pleasing, and ultimately perfect.

So the foundation for healthy church membership in a healthy church is when the recipients of God’s mercy, have consecrated their lives to Him, and are focused on becoming more like Him and doing His will.

FRAMEWORK: everyone is growing in Christ. (Romans 12:3-8)

In a house, the framework is the beams that form the rafters and joists, the underpinning, and the studs. It will become invisible to everyone, but if it is absent or done poorly, everything is in jeopardy. The framework is built on the foundation.

The framework is made up of relationships that God builds in our lives and in our church.

Church members must be healthy in relation to:

a) Themselves.

3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. (Rom. 12:3).

In verse 3 Paul uses one particular Greek word (and its compounds) four different times. It’s the word that is translated “think.” A literal translation of verse 3 might read something like this: “Do not super-think of yourself more highly than you ought to think, but rather think of yourself with sober thinking.” The idea is that Christians ought to have a realistic appreciation of themselves—not puffed up with conceit and not dragging themselves down into the mud.

They are humble. They have a solid, balanced view of themselves as sinners saved by grace, as objects of divine grace. Grace should lead to humility. Everything we are and everything we have is a gift of God. We did not deserve it or earn it. And so, the foundation for true humility is always to keep God’s grace in view.

We are to think with reasonable, sound judgment “as God has dealt to each one a measure of faith.” Literally, it is, “As God has measured out to each one a measure of faith.” Where does faith come from? Not from us. From God. He has measured out to each one a measure of faith. What does this mean? God has given each of us enough faith through His grace in Christ that we can serve in the body of Christ without conceit.

b) The body as a whole.

4 For as we have many members in one body, but all the members do not have the same function, 5 so we, being many, are one body in Christ, and individually members of one another. (Rom. 12:4-5).

The church is like a body. It has many parts with many functions yet they all serve a larger purpose. The principle involved is unity amidst diversity. We’re not all alike in the body of Christ. We have different functions, different gifts, different backgrounds, and different preferences, different measures of faith. God doesn’t make cookie-cutter Christians. A healthy church is one made up of many different people who are united in Christ. We don’t have to share the same politics or like the same music or eat the same food or drive the same cars. That’s not what it’s all about. What we do share, however, is a deep-seated love for Jesus Christ. That ought to be enough to hold us together. Healthy churches are filled with people who have unity in diversity.

Just as a body is not a loose confederation of separate parts all doing their own thing, so the body of Christ, the church, is not a bunch of loosely connected, independent people all doing God’s work. The church is one where we are “individually members of one another.” We are interdependent on one another. We need each other because we belong to each other.

c) Their spiritual gifts.

6 Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; 7 or ministry, let us use it in our ministering; he who teaches, in teaching; 8 he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. (Rom. 12:6-8).

The body of Christ functions through members who use their spiritual gifts for the benefit of the body. They accept their gifts and use them within the congregation in Christ-honoring and body-building ways. God gives these gifts to every member “according to the grace that is given to us.”  None of us can boast about our spiritual gift since it is given by God’s grace. Spiritual gifts are the gracious enabling or ability given to every believer by the Holy Spirit for service in the church. What Paul says about the seven gifts he mentions shows us that the point of the whole passage is that we must exercise our gifts. The purpose of our gifts is to use them to build up the body of Christ as each member does his or her part.

This is the framework—a right understanding of ourselves, a right relationship with one another, and a right relation to the use of spiritual gifts. It is a framework that expresses unity in diversity, interdependence, and building up each other through the exercise of spiritual gifts.

FINISHING: everyone lives by the law of love. (Romans 12:9-21)

Let love be without hypocrisy. Abhor what is evil. Cling to what is good. (Rom. 12:9).

As with a house, the finishing work is what people see. They do not focus on the foundation or the framework unless something is wrong. It is the finishing work that makes a house attractive and useful. In a congregation, the finishing work is the behavior of God’s people toward one another and the world. It is love in action.

The word here for “love” is the word “agape,” which means unconditional and sacrificial love. It is the kind of love that God showed to us in Christ while we were still sinners (Rom. 5:8). Nothing “shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom. 8:39).

This kind of love must “be without hypocrisy,” unfeigned, sincere (2 Cor. 6:6; 1 Pet. 1:22). Paul does not stop there but explains what that kind of love within the body looks like. After all, love in scripture is never presented as an emotion we feel but as an action we do.

If our love is pure and without guile or hypocrisy, here is what it will look like:

a) This kind of love hates evil.

Biblical love is discerning. Love does not mean ignoring sin. Followers of Christ will hate what He hated: bad religion, corrupt leaders, false teachers, and hypocritical do-gooders, for starters. We will abhor any evil thing that contaminates the body of Christ.

b) This kind of love values good things.

The opposite of abhorring what is evil is to “cling to what is good.” The verb, “cling to,” literally, is to be “glued to.” “The good” is God’s good, acceptable, and perfect will (12:2), His moral will, which is revealed in His Word.

c) This love puts others before itself (Rom. 12:10).

10 Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; (Rom. 12:10)

In Christ we are a family. We are brothers and sisters, children of God, born of the same womb. Born again by the Holy Spirit of God through faith in Jesus Christ. So we are to love each other with a devotion that is characteristic of a loving, close-knit, supportive family.

We are not to seek honor for ourselves, but rather genuinely to rejoice when others receive honor and we don’t. This means that you look for tangible ways that you might honor a brother or sister. You do not let these opportunities come to you; you pursue them. You seek to “outdo one another” in trying to show esteem.

d) This love serves enthusiastically (Rom. 12:11).

Love energizes service. Love not only gives us a willing spirit to serve, but a fervent spirit to diligently serve the Lord. There are three exhortations that go together in this verse. Paul first gives us the negative, then the positive, and then the focus of the instruction.

Love is “not lagging in diligence”—it’s not lazy. Love is “fervent in spirit”—love is the foundation of our zealous service. The focus of our diligence and fervency is “serving the Lord.” If we love little, we likely serve little. If we love much, then it shows up in our service.  

e) This love joyfully endures hardship through prayer (Rom. 12:12)

rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; (Rom. 12:12).

The staying power of love is closely related to its constant companions, faith and hope. Here Paul emphasizes love’s endurance in the midst of adversity. Prayer is the lifeline that lays hold of the living God to supply our needs during times of tribulation. Being devoted to prayer is the only way that you can rejoice in hope and persevere in tribulation.

f) This love shares generously (Rom. 12:13).

distributing to the needs of the saints, given to hospitality.

“Distributing” (Rom. 12:13) is the Greek verb, koinoneo, often translated as “fellowshipping” or “sharing together.” It is used in reference to sharing material goods in several other places (Acts 2:44; 4:32; Rom. 15:27; 2 Cor. 8:4; 9:13; Gal. 6:6; Phil. 4:15; 1 Tim. 6:18; Heb. 13:16). It means more than just tossing a little money to a need. It calls for participation, involvement, and engagement.

Hospitality literally means, ‘fond of strangers,’ implying taking in strangers as guests in the home. Hospitality is a big deal in Scripture (Hebrews 13:1-2 and Matthew 25:40,45). We are blessed with some incredibly hospitable members. I would encourage you to pursue someone for whom you might show hospitality. Minister to them around your table, enjoying fellowship in your home. This verse calls for participation.

g) This love treats enemies kindly (Rom. 12:14,17-20).

14 Bless those who persecute you; bless and do not curse. … 17 Repay no one evil for evil. Have regard for good things in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with all men. 19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. 20 Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.”

This is in complete harmony with our Lord’s command that we love our enemies (Matt. 5:44). We are to do good, bless, pray, and give to our persecutors. A healthy church finds ways to love their enemies.

h) This love blesses the hurting and the lowly (Rom. 12:15-16).

15 Rejoice with those who rejoice, and weep with those who weep. 16 Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.

The mindset of the gospel says, “Because God was merciful to me when I was His enemy, I will bless those who hate me and wrong me.” We sympathize with others both in joys and in sorrows. Same-mindedness means that instead of self-preoccupation, self-infatuation, and self-exaltation, we join in Christ-preoccupation, Christ-infatuation, and Christ-exaltation (Piper).

i) This love is an overcoming-with-good force (Rom. 12:21).

21 Do not be overcome by evil, but overcome evil with good.

The Lord’s plan is not to destroy our enemies, but to win them over.

Leeman summarizes the duties of a church member when he writes:

Just as Christ submitted his whole life for our good, so we should submit our whole lives for one another’s good. It’s not as if there is some area of our life that is exempt from considering the interests of others better than our own. Specifically, we should give ourselves to our churches publicly, physically, socially, affectionately, financially, vocationally, ethically, and spiritually.[2]

And,

Christ’s love wonderfully transforms the ugly into the beautiful (see Eph. 5:22–31). Our love for one another should do the same thing—help the ugly become beautiful. Who can love in this way? Only the ones whose eyes have been opened and whose hearts have been freed from the slavery of loving this world: “So if the Son sets you free, you will be free indeed” (John 8:36 ESV).[3]

The heart of church membership isn’t necessarily having your name on a list. The heart of membership is: “I am committed to Christ and therefore to all of you.” I will share your joy and your pain. I will take responsibility for you. I will love and care for you. That’s the meaning of membership. It’s a deeply biblical reality born of the spiritual union between Christ and His church—the reality that each local church is the body of Christ, and we as individual Christians are members of it.

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[1] Joe McKeever, https://www.crosswalk.com/blogs/joe-mckeever/the-romans-12-blueprint-for-christ-s-church.html. I borrowed McKeever’s outline and drew from some of his points for this study.

[2] Jonathan Leeman, Church Membership: How the World Knows Who Represents Jesus, 9Marks: Building Healthy Churches (Wheaton, IL: Crossway, 2012), 95.

[3] Jonathan Leeman, ibid, 103.

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Church Membership Lesson 2

Church-Membership

Church Membership Lesson 2

I hope you all had a chance to read the introduction and chapter 1 of the book we provided, Church Membership, by Jonathan Leeman. I will be talking about some of the concepts that Leeman deals with in that chapter. But where I would like to start today is to ask:

What is a church?

The first place we find the word “church” in the New Testament is Matthew 16:18. Let’s read it in context:

13 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” 14 So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered and said, “You are the Christ, the Son of the living God.” 17 Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. 19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” (Matt. 16:13-19)

We don’t have time to study this whole passage in detail, but I do want to you to notice what it says about the church. Many people today understand the church as a building, an institution, or an organization. This is not really a biblical understanding of the church.

What is the meaning of the word “church”?

Let’s think for a moment about the meaning of the word “church.” “Church” is a translation of the Greek word ekklesia (from ek = out + klesis = a calling, verb = kaleo = to call)[1]; so it literally means called out or the called-out ones. So, it came to mean an assembly convened for a specific purpose. It is used in the Greek translation of the Old Testament to translate the Hebrew word qāhēl meaning assembly or congregation of people for civil affairs (1 Kings 2:3), for war (Num 22:4), of nations (Gen 35:11), and a variety of other gatherings, including, and most importantly, Israel’s gatherings for religious purposes (Deut 9:10; 2 Chron 20:5; Joel 2:16).[2]

So, the biblical meaning of church is not that of a building, an institution, or an organization, but it is a gathering of people for a specific purpose. It is ironic that when you ask people what church they attend, they usually identify a building, a location, or a denomination. A church may meet in a building at a certain location. In Romans 16:5 Paul writes about Pheobe saying, “… greet the church that is in their house.” Paul refers to the church in their house—not a church that is a house—not a building, but a gathering of believers.

How is the word “church” used?

In the New Testament, the word church can refer to a group of Christians (Acts 11:26) meeting on a regular basis in a home, in a particular city (Jerusalem, Acts 8:1, 11:22; Antioch, Acts 13:1; Corinth, 1 Cor. 1:2; Thessalonica, 1 Thess. 1:1; the seven churches of Revelation 2-3), in a region (Acts 9:31), or larger area. Taken together, we realize that the church is a universal body composed of all true believers in Christ, united in Him by the Spirit, and that there are particular geographical expressions of it here and there and throughout history. Thus, though there are many local “churches,” there is really only one church (Eph 4:4; Heb 12:23).

Which “church” is Jesus talking about in Matthew 16:18, universal or local?

The universal church:

Since Jesus is talking about one “church”, it seems that He is describing the universal church—all believers of all ages, His one true church. Some have called this the “invisible church” because only Christ can infallibly see who is a true believer and who is not. Some of them may be in churches. Some in churches may not be in His church. This is the church Jesus promised to build in Matthew 16. Here are more verses that talk about the universal church: 1 Corinthians 12:13, 28; 15:9; Ephesians 1:22-23; Colossians 1:18; Hebrews 12:22-24.

The local church:

Now, let’s turn to the only other passage in the Gospels where we find the word “church,” Matthew 18:17. Again, reading it in context,

15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 “But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 “And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. 18 “Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 “Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. 20 “For where two or three are gathered together in My name, I am there in the midst of them.” (Matt. 18:15-20).

Here we find Jesus teaching His disciples that they should address unresolved sin by telling it “to the church.” Knowing, as we do, that by the time Matthew wrote these words from Jesus, the universal church was scattered throughout the whole Roman world—how could they tell it to the church? It seems that this is talking about a specific gathering of believers located in one place—the local church.

The overwhelming emphasis in the New Testament is on the local church. Of the over 105 times ekklesia is used with reference to the church, approximately seventy percent of those are unambiguous references to a local church (e.g., Acts 8:1; 11:22; 14:23; 15:41; 16:5; 20:17; Rom. 16:1, 4; 1 Cor. 1:2; 4:17; 6:4; 7:17; 11:16; 11:18; 14:19; 14:33; 16:1; 2 Cor. 1:1; 8:1; Gal. 1:2; 1:22; 1 Thess. 1:1; James 5:14; Rev 1:4, 11, 20; 2:1; 11, 12). The local church is described in Galatians 1:1–2: “Paul, an apostle . . . and all the brethren who are with me, To the churches of Galatia.” In the province of Galatia, there were many churches—they had a localized ministry and were scattered in towns throughout the province. They were local churches.

Now, back to Matthew 16, I want you to notice these things about the church. These things are true of the universal church, but they are lived out in the local church.

1. The church belongs to Christ, not to us.

Jesus said, “I will build My church” (Matt. 18:18). It’s Christ’s church. He bought it with His blood (Acts 20:28). It belongs exclusively to Him. No one—no matter how influential or how much money he has donated or how long his ancestors have been members of a church—can rightly claim, “This is my church!” No, it’s not! Jesus Christ owns it. He places us in it for His kingdom purposes. Membership does not mean that the church belongs to me or even to the members gathered together. Jesus is Lord of His church. He is King. We are His subjects, citizens of His Kingdom.

As Jonathan Leeman, in the book Church Membership that we gave you, says, “Jesus has imperium… He is the one with final power over life and death” (p. 20).  Leeman points out that the Bible talks about church membership more in terms of “how God’s people gather together under His supreme rule.” (p. 25). The church is the “Lord and His bound-together people.” (p. 26). And, “A local church is a real-life embassy, set in the present, that represents Christ’s future kingdom and His universal church.” (p. 28).

The risen Lord Jesus said to His gathered disciples, “All authority has been given to Me in heaven and on earth, Go therefore and make disciples of all the nations” (Matt. 28:18). Jesus has all authority. Paul writes, that God has, “… put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” (Eph. 1:22-23).

What this means for church membership is that we don’t just “decide to join” a church. We must first submit to the Lordship of Jesus Christ. We must recognize Him as King and us as subjects of His Kingdom. We must submit to the authority of Christ.

2. The church is built on a right understanding and confession of Jesus Christ.

Peter, under direct revelation from God the Father, correctly proclaims of Jesus (Matt. 16:16), “You are the Christ.” Christ means that Jesus is the Jewish Messiah or Anointed One, prophesied about in over 300 Old Testament prophecies. Peter’s pronouncement that Jesus is “the Son of the living God” may have been a parallel way of saying that Jesus is the Messiah. But it also reveals Jesus’ divine nature—that He is the eternal second person of the Trinity.

What this means for church membership is that we submit to the Lordship of Jesus Christ by believing the right things and confessing the right things about Christ. This is the way that God saves us by His grace through faith in Christ. Paul says it this way in Romans 10:

9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. (Rom. 10:9-10).

This means that it is of utmost importance for the church to preserve and proclaim sound doctrine about the person and work of Jesus Christ.

3. The church has the authority to proclaim the gospel of salvation.

Peter, representing the apostles, had the authority to proclaim the gospel of forgiveness of sins to all who repent and believe in Jesus, or judgment to those who refuse to believe. In fact, we see Peter doing this with the Jews on the Day of Pentecost (Acts 2), with the Samaritans (Acts 8), and with the Gentiles (Acts 10). And we have the apostolic testimony to God’s way of salvation in the New Testament. As members of the church, Christ has entrusted to us the most important message in the world: whoever believes in Jesus will not perish, but have eternal life as God’s free gift (John 3:16; Eph. 2:8-9); but those who do not believe are condemned.[3]

What that means for church membership is that the Lord Jesus Christ has given to the church the authority to recognize and disciple those who are saved. Leeman puts it this way in the book, “The local church is the authority on earth that Jesus has instituted to officially affirm and give shape to my Christian life and yours.” (p. 24). And, “A church member is a person who has been officially and publicly recognized as a Christian …, who shares in the same authority of officially affirming and overseeing other Christians in his or her church.” (p. 28).

What do you think about Leeman’s statement, “Christians don’t join churches, they submit to them.” (p. 29)?

We know that we submit to Christ, the head of the church. Do we submit to the church also? Leeman writes, “If Jesus instituted the local church with authority over us, we don’t just join one like we join clubs or voluntary associations; we submit to them as we do governments.” (p. 29). It also means that being a part of the church is not optional, it is essential. Leeman writes, “Once you choose Christ, you must choose His people, too … Choose the Father and the Son and you have to choose the whole family—which you do through a local church.” (p. 31). The apostle John put it in terms of love, “Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him.” (1 John 5:1). If we are truly born again as children of God we not only love God but we love our brothers and sisters in Christ. The practical way that we love one another is through the family of God in the local church.

Jesus teaches that the authority of His disciples (that exercised in His church) is very different from worldly rulers and authorities. Matthew 20 says that Jesus called His disciples to Himself and said,

“You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. 26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. 27 And whoever desires to be first among you, let him be your slave– 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Matt. 20:25-28).

Jesus is not teaching that the church has no authority; nor is He teaching that we do not submit to authority. He is teaching that it is a different kind of authority—based on service and sacrifice, not manipulation and coercion.

4. The church will not ultimately fail.

Jesus said, “I will build My church, and the gates of Hades shall not prevail against it” (Matt. 16:18). The city gates were the place where the government transacted official business. So, it was a figure of speech for government authority. So I think that Jesus meant that all the powers of death and hell cannot stop His church from ultimately triumphing.

Leeman says that there are two groups who really understand the significance of the church: governments who persecute the church and Christians who are persecuted. Governments who persecute the church understand that Christians can never “give final allegiance to” the state, “They give it to Jesus.” (p. 32). And persecuted Christians understand the price of their allegiance to Jesus, that it is not optional. Submission to Christ means submission to His church.

 

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[1] Blue Letter Bible lexicon, https://www.blueletterbible.org/lexicon/g1577/nkjv/lxx/0-1/#lexResults

[2] Greg Herrick, Ecclesiology: The Church, https://bible.org/seriespage/ecclesiology-church#P281_131027

[3] Steven Cole, Lesson 2: Who Needs the Church? (Matthew 16:18; Ephesians 5:25; 3:8), https://bible.org/seriespage/lesson-2-who-needs-church-matthew-1618-ephesians-525-38  

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