Matt Capps Christianity, Culture, Faith, Philosophy, Religion, The Southern Baptist Convention

Dr. Bruce Ware on The Providence of God: Lectures on God’s Sovereignty and Human Freedom

Bruce Ware (Ph.D., Fuller Theological Seminary) is professor of Christian Theology at The Southern Baptist Theological Seminary.

He recently lectured on God’s providence as Mars Hill Church in Seattle. These are very insightful lectures on an issue that is very prevalent for the church today. I encourage you to make time to listen to what he has to say.

Below are the MP3s, PDFs of the handouts, and video’s of the lectures;

Session 1: Uncertain Hands of God and Men: Providence in Process Thought and Open Theism

Session 2: Independent Hands of God and Men: Providence in Classic Arminianism

Session 3: Coordinated Hands of God and Men: Providence in the Reformed Tradition

Thanks to Justin Taylor for posting this resource.

Matt Capps Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Examining Denominational Structures

Recently I was reading through Alister E. McGrath’s “Christianity’s Dangerous Idea.” McGrath is a historian, and in this work he traces the impact and implications of the protestant revolution on Christianity. I would highly recommend this book because we can always learn from history, history echoes.

I found one paragraph really interesting. McGrath is examining denominational structures;

“One pattern that emerges from the development of Protestantism is what seems to be an endless cycle of birth, maturing, aging, and death, leading to renewal and reformulation. The relentless energy and creativity of one generation gives rise to a new movement; a later generation, anxious because the original dynamism and energy of the movement appears to be dissipating, tries to preserve it by petrification- that is, by freezing the original vision in the hope that it’s energy will thus be preserved. Yet all too often, petrification leads to the conservation of only a structure, not the life giving vision itself. However perfectly preserved in the entomologist’s specimen room, the butterfly is still dead.”

Think about it…

Most historians would agree that review and renewal are integral aspects of a true Protestant identity. In fact Protestantism was birthed out of religious self-examination in light of the Bible, and should be willing to correct itself when found untrue to theology proper or culturally irrelevant.

To use a distinction made by McGrath, we should look at our Protestantism “as a method”, and not “as any one specific historical outcome of the application of that method.” In other words, we should seek to apply our Biblical mandate to our new situation, and while learning from our past application of that mandate, we should not feel obliged to repeat it.

Denominations are good things for obvious reasons, but many in my generation no longer regard denominational affiliation as something that makes significant statements about their historical origins and social identity. In fact, it seems that most Christians prefer to affiliate themselves with solid theological schools and the most efficient missional movements. In fact, I would go as far to say that many in my generation do not seek their Christian identity badge through denominational affiliation. This is why many have redirected their ministry involvement outside, rather than within, the traditional denominational structures.

It seems that the younger generations are finding a strong sense of belonging and commitment to their local congregations, a loyalty which is rarely extended to the denomination as a whole. In fact, denominational structures are often looked upon as “inefficient and redundant bureaucracies that make serious financial demands of local congregations while giving little in return.” Mcgrath continues, “many denominations are facing up to the fact that centralized downsizing and rationalization may be the only way ahead.” As church leaders we need to consider these trends as we look toward the future.

If I were to take an ignorant stab at assessing my generation of church leaders I would say;

  • We will primarily be branded by dynamic movements rather than denominational involvement.
  • We will primarily champion the centrality of the local church rather than a centralized denominational structure.
  • We will primarily measure success by theological integration rather than pragmatic implementation.
  • We will primarily be identified with the centrality of the gospel and not captivity to cultural traditions.

Any thoughts? Anything to add? What can we do?

Matt Capps Books, Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Understanding the Psalms

Introduction

Why is it that we connect with the Psalms so easily? What is it about the Psalms that attracts us? “Is it because this book leads us into a deeper worship of God? Is it the wonderful imagery and powerful figures of speech? Perhaps it’s because the Psalms have a way of connecting to real life situations and of reflecting a refreshing honestly that we in real-life situations can relate to”(Duvall and Hays). The Psalms resound in our hearts; they stir us up spiritually and emotionally by ‘painting theological pictures.’

It’s important to keep in mind that the predominant emotion expressed in the Psalms is joy; in fact, the Hebrew title for the book is Tehillim, or “Songs of Joy.”

What is the purpose of the Psalms?

The Psalms are a collection of prayers and hymns. The Psalms consist of words spoken to God or about God. By their very nature (as prayers and hymns) Psalms are addressed to God and express truth about God. In other words, one of the primary functions of the Psalms is “to give us inspired models of how to talk and sing to God (Fee and Stuart).

The Psalms are not didactic like the New Testament letters, but teach through expression. As Longman notes, “we must keep in mind that theology in the Psalms is extensive but not systematic, that it is confessional and doxological, not abstract.”

The Psalms reflect a theology based on many different reactions to life: joy, sadness, thanks, and calm meditation. In other words, “the Israelite worshiper had a ready-made prayer and songbook for all of life’s” variable changes (Longman and Dillard).

a. The Psalms are a guide for worship: When one desires to praise God, cry out to God, or reflect on God’s character the Psalms serve as a wonderful means of expression to guide thoughts and emotions.

b. The Psalms demonstrate how we can express honesty to God: While the Psalms are not ‘didactic’ in a sense they do teach us by serving as an example of expressing thoughts to God. So, while the Psalms are not necessarily strict doctrinal teaching or behavioral imperatives- the Psalms do instruct by example/pattern.

c. The Psalms highlight the importance of theological reflection and meditation: The Psalms call us to reflect on the goodness and wisdom of God. “They invite us to prayer, to controlled thinking upon God’s word (meditation), and reflective fellowship with other believers” (Fee and Stuart).

Is there an overall structure to the Psalms?

It is important that we look at the Psalms as a canonical whole, not just as individual works gathered in a haphazard fashion. The structure of the Psalms plays an important role in exegesis. There are overarching patterns and themes in the groupings of the Psalms. Here is a general guide to the overall flow of the Psalms; (Osborne)

Introduction (1-2): The first invites the righteous to meditate on the psalms, and the second centers on the anointed king on Mt. Zion.

Book 1 (3-41): These Psalms center on David’s conflict with Saul, and ask for divine protection in light of his enemies.

Book 2 (42-72): These Psalms were written during David’s kingship. Many of these Psalms were written as temple music.

Book 3 (73-89): These Psalms are mainly attributed to Asaph and form a series of laments centering on the breaking of the old covenant and the sad state of the nation during the Assyrian crisis.

Book 4 (90-106): These Psalms are introspective, considering the destruction of the temple and the exile. A new hope is presented- Yahweh as king (93; 95-99) performing mighty acts on behalf of his people.

Book 5 (107-145): These Psalms are of praise and reflection on a new era. God has indeed brought them out of their troubles, many of these Psalms consider the model of David (108-11-; 138-45). Psalms 120-143 are songs of ascent centering on worship.

Conclusion (146-50)

What are the different Types of Psalms?

The genre of each Psalm is important to consider when teaching through the whole book. Since many of the Psalms do not have a clear situational literary context, so it is important to examine a Psalm in light of the other Psalms that are generically similar to it.

1. Psalms of Hymn/Praise: These Psalms are defined and recognized by their tone of exuberant praise to the Lord. In fact, the Psalmist usually gives general (even vague) reasons for praise- this allows the Psalm to speak to many generations in different contexts. These Psalms focus on an aspect of God’s character or His actions as to elicit praise from his people;

a. God as creator: 8, 19, 104, 148

b. God as protector and benefactor: 66, 100, 111, 114, 149

c. God as Lord of history: 33, 103, 113, 117, 145-147

2. Psalms of Lament: In these Psalms to focus is on turning to the Lord in the midst of sorrow or suffering (70). This ‘trouble’ usually comes from three different sources.

a. Enemies: The enemy is human and seeks to harm or kill the psalmist. (57:4)

b. The psalmist himself: He may struggle in the midst of his situation. (13:2)

c. God: He may feel that God has abandoned him in light of his persecution, doubt, and pain. (102:9-10)

Psalms of lament usually have a distinctive structure;

1. Invocation

2. Plea to God for help

3. Complaints

4. Confession of sin or an assertion of innocence

5. Curse of enemies (imprecation)

6. Confidence in God’s response

7. Hymn or blessing

See Psalm 28 for an example of this structure. For individual laments see 3, 22, 31, 39, 42, 57, 71, 120, 139, and 142. For corporate laments see 12, 44, 80, 94, and 137.

3. Psalms of Thanksgiving: The best way to describe these Psalms are “songs of re-orientation.” While Psalms of thanksgiving are closely related to hymns, they are distinct in that they have a “specific focus of praise.” Often times these Psalms are found after a Psalm of lament. These Psalms reflect on specific instances of God’s provision rather than general truths.

There are corporate Psalms of thanksgiving, see 65, 67, 75, 107, 124, and 136. There is also individual thanksgiving Psalms, like 18, 30, 32, 34, 40, 66, 92, 116, 118, and 138.

4. Psalms of Trust: These Psalms can be recognized by the dominant theme of trust that the worshiper expresses to God as protector. (11, 16, 23, 27, 62, 91, 121, 125, 131) These Psalms are notes for their use of metaphors of God as a compassionate refuge: as shepherd (23), as a loving mother bird who protects her children underneath her wings (91), and a strong-hold and light. (27)

5. Psalms of Remembrance/Salvation History: Memory plays a primary role as a theme in the Psalms. Many of the thanksgiving Psalms recall the prayers that have already been answered. Many of the hymns and laments bring to light God’s past acts of deliverance. These Psalms remind the reader of God’s reliability to His promises, which builds faith. See Psalm 73, 78, 105-106, 135-136.

6. Wisdom Psalms: The wisdom literature in the Bible creates a sharp antithesis between wisdom to folly. In much of this literature the wise are blessed, while the wicked are considered foolish and cursed. There is also a direct correlation between wisdom and obedience to the law. See Psalm 1, 36, 37, 45, 49, 73, 112, 119, 127, 128, and 133.

7. Royal/Kingship Psalms: Many Psalms are closely connected with a king. There are two basic types of Psalms in this category;

a. Psalms that extol God as King. (24:1-2; 95:1-5; 98:1)

b. Psalms that extol the ruler of Israel as King. (3, 21)

God is proclaimed as King, not only over Israel but over the cosmos. This has many implications on earthly life. One obvious theme in the Psalms is military victory, namely, that God wins victory for His people.

In Israel the human king was viewed as God’s son, His servant. When the people requested a king it was out of a lack of trust in God. While the human king was a pale reflection of the divine image, God chose to further his rule through these kings.

There are Psalms that can be tied to, or identified with, specific events in the history of Israel; (Hill and Walton)

45: Crowning Hymn for David

48: Correlation to the conquest of Jerusalem by David

51: Repentance concerning sin with Bathsheba

78: Reflection on the fall of Samaria and the Northern Kingdom

103: Critical discussion of God’s forgiving the sins of the nation

110: The return of victorious kingship with theocentric focus

119: The establishment of law as the focus of the postexilic community

There are also Psalms that contain particularly rich views of Christ;

2, 110: The Conquering King and enthroned Messiah

118: The Rejected Messiah

69, 109: The Betrayed Messiah

22, 16: The Dying and Raised Messiah

40, 45: The Plan and Marriage of the Messiah

68, 72: The Triumph of the Messiah

What are some good tips in applying the Psalms?

1. We need to distinguish between the Old Mosaic Covenant and the New Covenant of grace.

It is extremely important to keep in mind that we are no longer under the old Mosaic covenant of law but under the new covenant of grace. As with any Old Testament text it is important to identify the differences in covenant and culture. Take Psalm 119 for example- this Psalm encourages us to uphold the law. This still applies to us today, but in a different way. In other words, obedience needs to be understood in the context of Christ imputing his righteousness to us, rather than obedience as the means to achieve righteousness.

2. We need to be careful in using direct application without Christ. This could produce superficial obedience and not gospel transformation.

The Psalms are so easily applicable to us in a cursory reading it becomes very easy to simply exhort ‘Christian’ behavior without exalting Jesus Christ. As Goldsworthy aptly reminds us, “if they (the psalms) speak to us of God, they must speak to us of the God who has finally revealed himself in Jesus Christ.” In other words, we should always be asking ‘how do these Psalms testify to the saving and sustaining work of Christ?’

Since many of the Psalms are praises in response to what God has revealed of himself in his great saving acts for Israel their expression is already salvation oriented. This should provide easy transition into the ultimate saving act of God in Jesus Christ. Therefore, we should constantly bring the hearers back to a gospel-centered perspective on God. The only proper way of applying the Psalms is in light of, and through the gospel of Jesus Christ.

3. Promote Gospel empowered expression. Imputed righteousness allows “Psalm-like” expression in fellowship.

If our righteousness is imputed to us and not earned then we do not have to be fearful of admitting our struggles. In other words, we do not want our people to put on dishonest pious masks before each other and to try and act as if everything is fine when in reality they are suffering or struggling. When one has a right understanding of salvation by grace they are not fearful of honesty and crying out for help. This allows our people to hurt and mourn. The Psalms show us a pattern for lamentation and proper expressions of worship.

Also…

See the Introductory Notes on the Psalms from the ESV Study Bible. (Great section on “Key Themes in Psalms)

Listen to Dr. Edmond Clowney lecture on “Expounding Christ: Christ in the Psalms” on Itune’s U.

Matt Capps Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Thoughts

Resources on ‘God & Money’- Tithe, Stewardship, and Proper Use.

1. Resources on Tithing

a. Extensive

Andreas J. Kostenberger, A Biblical Model for Giving: A Discussion of New Testament Principles (25 pages).

Andreas J. Kostenberger, A Study of Tithing in the Old and New Testaments (26 pages).

b. Concise

Andreas J. Kostenberger, To Tithe or not to Tithe?

D.A. Carson, Are Christians Required to Tithe?

2. Resources on Stewardship

Tim Keller, Stewardship: Kingdom, Mission, and Money- Part 1.

–         Leaders Guide

–         Participants Guide

Tim Keller, Stewardship: Kingdom, Mission, and Money- Part 2.

–         Leaders Guide

–         Participants Guide

3. Resource on the Proper use of Money

John Piper, Money: The Currency of Christian Hedonism

Mike Bullmore, What We Should Do with Our Money

4. Other Helpful Links

Generous Giving: Online Library

Desiring God: Resources on Money

Matt Capps Christianity, Culture, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Gospel-Centered Resources

Timmy Brister has provided a good collection of articles and documents focusing on a “Gospel-Centered” theme. Here is his list;

1.  Gospel Coalition Foundation Documents
2.  The Gospel of Jesus Christ: An Evangelical Celebration
3.  Together for the Gospel Statement (PDF)
4.  The Centrality of the Gospel by Tim Keller (PDF)
5.  The Biblical Gospel by D.A. Carson (PDF)
6.  Gospel-Driven Sanctification by Jerry Bridges (PDF)
7.  The Transforming Power of the Gospel – Steve Childers (PDF)
8.  The Gospel and the Poor by Tim Keller (PDF)
9.  Fight Clubs: Gospel-Centered Discipleship by Jonathan Dodson (PDF)
10. The Gospel Centered Life by Bob Thune (study)
11.  Gospel-Centered Ministry by Tim Keller (PDF)
12.  How to Preach the Gospel to Yourself by David Fairchild (Sermon MSS)
13.  The Gospel: Key to Change by Tim Keller (PDF)
14.  God Strengthens Us by the Gospel by John Piper
15.  Advancing the Gospel in the 21st Century Part 2 by Tim Keller
16.  Gospel-Centered Preaching by Steve Childers (not online)
17.  Gospel Christianity (1.0) (2.0) (3.0) by Tim Keller (studies)
18.  The Gospel in Its Many Forms by Tim Keller
19.  How Does the Gospel Save Believers? (Part 2) (Part 3) by John Piper
20.  Gospel-Centered by Joe Thorn
21.  Being the Church in Our Culture by Tim Keller (PDF)
22.  Preach the Gospel to Yourself by Tim Challies
23.  What Do I Mean by a Gospel-Driven Life? (Part 2 | Part 3) by John Fonville
24.  The Gospel-Driven Life by Harry Reeder III

Found at timmybrister.com.

Matt Capps Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Baptist churches and The Ordinances

When talking about baptism and the Lord’s Supper one must first discuss terminology. Throughout church history the term used most often to describe these two events has been sacrament, which comes from a Latin word used to describe “the oath of loyalty a Roman soldier would make to his commander.”

Typically Baptists do not use the word sacrament because of its use by other denominations that have different understandings of baptism and the Lord’s Supper. For example, some of these denominations understand baptism and the Lord’s Supper as the “vehicles” through which God’s saving grace is applied to each individual.

Baptists practice baptism and the Lord’s Supper without the idea that these acts automatically convey God’s saving grace. Baptists believe that God gives grace through faith in Christ alone. In other words, Baptism and the Lord’s Supper are not the active agents that achieve forgiveness in Christ.

Technically speaking there is no biblical warrant to use the word “ordinance” or the word “sacrament”. Because of the connotations carried with the word sacrament, many Baptists have long opted to use the word ordinance. The term ordinance simply signifies that baptism and the Lord’s Supper are acts ordained by Christ for the church.

Why These Two Ordinances?

Biblically speaking there are two criteria by which Baptists have limited the ordinances to baptism and the Lord’s Supper.

  1. They are directly instituted by Jesus
    1. Baptism: Matthew 28:19
    2. The Lord’s Supper: Matthew 26:17-30
  2. They are directly related to the Gospel in that they symbolically depict the central story of Jesus Christ and our union with him.
    1. Baptism: Romans 6:2-5; Colossians 2:12
    2. The Lord’s Supper: 1 Corinthians 5:7; Luke 22:20

How We Understand The Ordinances.

Traditionally Baptist’s have understood the ordinances as acts of obedience and powerful symbols of the gospel message. The ordinances are understood as symbols because they graphically depict the truth of the gospel and the inward change that comes with ones faith in Christ. The ordinances should be practiced with an understanding of the symbolism and the reality portrayed, as gospel dramas where the Word is spoken and made visible.

Conclusion

Baptism and the Lord’s Supper both symbolize the gospel message but in different ways. Baptism symbolizes the transformation effected by the gospel; it is thus the ordinance that proclaims our new birth and justification through Christ. The Lord’s Supper proclaims the gospel message of Christ’s death as the sustenance of the Christian life. The very elements of bread and wine speak of nourishment and refreshment.

For more see my previous posts;

Baptism

The Lord’s Supper

Matt Capps Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Baptist churches and The Lord’s Supper

While baptism is a one-time initiatory rite, symbolizing and sealing our entrance in to Christ and his church, the Lord’s Supper is connected with ongoing covenant renewal, therefore churches observe it repeatedly. The Lord Supper emphasizes the communion we have with Christ and our fellowship with one another in the body of Christ.

Various designations have been used for the Lord’s Supper by different congregations, which is understandable since the act is referred to in a variety of ways throughout the New Testament.

These designations include;

  1. Breaking of Bread- (Acts 2:42; 20:7; 1 Corinthians 10:16)
  2. Communion- (1 Corinthians 10:16)
  3. Eucharist- (From the Greek word meaning “giving thanks”, cf. Matthew 26:27; Mark 14:23; Luke 22:17, 19; 1 Corinthians 11:24)
  4. The Lord’s Supper- (1 Corinthians 11:20)
  5. The Lord’s Table- (1 Corinthians 10:21)

The designation “communion” emphasizes the fellowship we have with God and with each other through Christ. The designations “Breaking of Bread, The Lord’s Supper, or Table” emphasize the example of fellowship Jesus set at the Last Supper Passover meal he had with his disciples.

1. Understanding the Lord’s Supper

The Gospel accounts show Jesus instituting the Lord’s Supper during an observance of Passover with his disciples (Matthew 26:17-30; Mark 14:12-26; Luke 22:7-30). Therefore, it is important to understand the historical context of the Passover to grasp the significance of the Lord’s Supper.

The Passover was a celebration of God’s redemption of Israel from 400 years of slavery in Egypt. Part of this redemption event involved the death of the firstborn in all the houses of Egypt, when the Israelites spread the blood of a lamb on their doorposts and the Lord spared them from death. (Exodus 12) While the Exodus was a non-repeatable event, the Passover celebration preserved its significance in the history of Israel for future generations.

In the new covenant we identify Christ as “our Passover lamb” who offered his body as a sacrifice to deliver us from slavery to sin (1 Corinthians 5:7). While the Passover was a celebration of God’s covenant with Israel, the Lord’s Supper celebrates the “new covenant” established with the church by the blood of Christ (Luke 22:20).

2. The Presence of Christ at the Lord’s Supper.

Some denominations believe that as the minister consecrates the bread and wine an actual metaphysical change takes place in the elements. In other words, the substance of the bread and wine are actually changed into Christ’s flesh and blood. Therefore, those who partake in the Supper literally take the physical body and blood of Christ into themselves.

This view fails to recognize the finality and completeness of Christ’s sacrifice once and for all time. (Hebrews 9:25-28) In essence, the view summarized above perpetuates the idea that Christ’s sacrifice is continued or repeated in every Supper. Moreover, this view fails to recognize the symbolic language often used by Christ when speaking of himself. (For examples see John 15:1; John 6:41)

We believe that the sacrifice for sin was finished and completed in Christ. (John 19:30, Hebrews 1:3) The elements of bread and wine used in this “freedom meal” signify (are symbols of) Christ’s body and his blood. The Lord’s Supper is done “in remembrance”, as a memorial to our beloved savior Jesus Christ. The words “this is my body” and “this is my blood” are to be understood figuratively, thus the elements are representative.

Jesus is not literally present in the elements of The Lord’s Supper, but is present in relationship with the Christian’s partaking of the elements through the indwelling Holy Spirit. Remember that Jesus promised to be with his followers everywhere and through all time. (Matthew 28:20; John 14:23, 15:4-7) He has also promised to be in the presence of believers when they gather together. (Matthew 18:20)

3. What is the Significance of the Lord’s Supper?

One of the ways the Lord’s Supper has been described is renewal (Hammett);

  1. Renewal to Christ

1 Corinthians 11:24 gives the command “do this in remembrance of me.” The word remembrance (anamnesis) is a very powerful word. This word gives the idea of a vivid remembrance that is so powerful that it affects one deeply in the moment. As we genuinely, and biblically, remember we cannot help but renew our love and worship of Christ.

The Holy Spirit also uses this occasion to nourish us spiritually as we come in faith. Faithful, believing remembrance has as its goal the renewing of our relationship with Christ.

  1. Renewal of our commitment to his church

1 Corinthians 10:16-17 shows the important link between the Lord’s Supper and the unity of the body. The Lord’s Supper should be the supreme occasion when the body (the church) renews its love and unity for one another.

  1. Renewal of our commitment to Christ’s mission

In the Lord’s Supper the church proclaims the Lord’s death until he comes (1 Corinthians 11:26). The very thought of his coming should remind us that our time on earth is limited. In looking to the future the Lord’s Supper is a rehearsal and foretaste of the marriage feast of the lamb (Revelation 19:9).

The renewal called for by the Lord’s Supper looks back to the past in remembrance, looks around in the present to the fellowship we experience with Christ and the body of believers, and looks ahead to the consummation when Christ returns.

4. Who should partake of the Lord’s Supper?

At our church we practice what is called “open communion”. This means that everyone who can profess to have a gospel faith in Jesus Christ can partake in the Lord’s Supper.

5. How should one prepare for the Lord’s Supper?

An important prerequisite for participation in the Lord’s Supper is self examination. 1 Corinthians 11:27-30 clearly warns those who do not take the Lord’s Supper with serious attention.

What does it mean to eat or drink in an “unworthy manner?” (1 Corinthians 11:27) Paul is reminding the believers consider all of their relationships within the body of Christ and evaluate if they are portraying unity or disunity. Examining oneself means that each member of the body aught to assess whether their relationships are reflecting the character of the Lord for whom we represent. Jesus proclaimed a general warning that would apply here in Matthew 5:23-24.

As part of Christ’s body how should one prepare for the Lord’s Supper?

In faith and repentance;

  1. Examine ourselves (1 Corinthians 11:27-28)
  2. Confess and repent of our sin (1 John 1:9)
  3. Seek reconciliation with others in the body (1 Corinthians 10:17)
  4. Remind ourselves of, and reflect on the gospel of Jesus Christ (Romans 5:8)
  5. Rejoice in the future consummation of redemptive history (Matthew 26:29, Revelation 19:9)

To avoid approaching the Lord’s Supper legalistically it is important to remember that it is by “grace you have been saved.” (Ephesians 2:8) Too often believers mistakenly think that they should not partake in the Lord Supper if they are struggling with sin.

In reality, no one is worthy of partaking of the Lord’s Supper “in and of themselves.” This is the point. In the Lord’s Supper we are reminded again and again that Christ died for sinners, and therefore we must come to fellowship at the table in faith and repentance. (1 Corinthians 11:27)

Matt Capps Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

My pastor on “The Great Commission and Me.”

My senior pastor Al Gilbert has written a post for the “Praying for a Great Commission Resurgence” website titled;

“The Great Commission and Me.”

I encourage you to read it. I also encourage you to pray for our Southern Baptist churches. As pastor says,

“In Luke 24:44-48 Jesus explained that He is the central Person of the Old Testament. He said: “…things written about Me in the Law of Moses, the Prophets, and the Psalms…” As we look to the future of the Southern Baptist Convention we must keep the Person and work of Christ at the center of our focus and our message. He alone is worthy to be worshiped!

Jesus also explained the central purpose for His followers. He said, “…repentance and forgiveness of sins should be proclaimed in His name to ALL NATIONS (peoples).” We, His Church, have been given “the ministry of reconciliation.” 2 Cor. 5:18…

As Southern Baptists we are doing a lot of good things in our churches and denomination but not all of them are accomplishing this Great Commission purpose. The time has come for us to fall on our faces and ask God how to focus the task we’ve been given…telling the world about Jesus.”

Matt Capps Christianity, Faith, Religion, The Great Commission Resurgence, The Southern Baptist Convention

Baptist churches and Baptism

There are two important and distinctive beliefs concerning baptism that Baptists follow. Baptists practice “believer’s baptism”, which means that baptism follows a profession of personal faith. Baptists also practice baptism by “immersion”, which means that the one being baptized is completely immersed in the water.

1. What is the Meaning of Baptism?

  • Identification with Christ

Baptism centers on the idea of identifying with Christ (Romans 6:3-4 and Colossians 2:12). In the book of Acts it is explicitly clear that Christians are baptized (on, in, into) “the name of Jesus”, indicating a transference of ownership.

  • Incorporation into His church

Being identified with Christ means being identified with his body- the church. This is described in Acts 2:41, where those who were baptized were added to the church. Throughout church history baptism has been referenced as “the initiatory rite” into the local church.

Baptism is a symbol of Christ’s death and resurrection and the work of the Spirit to unite believers to Christ. When a believer is baptized we proclaim the gospel of Jesus Christ symbolically.

2. Why Baptism by Immersion?

  • The Biblical Language

The Greek word baptizo (verb) and baptisma (noun) are generally understood as meaning “to plunge, dip, immerse” or literally “surround” something in water. This is the commonly recognized and standard meaning of the term in ancient Greek literature both inside and outside of the Bible. While the case for immersion should not be based on linguistic data alone, “to immerse” is the most straightforward meaning of the Greek verb meaning “to baptize.”

  • The New Testament Description

Baptism by immersion seems consistent with biblical passages such as;

  1. Mark 1:5– Where John was baptizing people in the River Jordan.
  2. Mark 1:10– Jesus is described as “coming up out of the water” in his baptism.
  3. John 3:23– Argues that John baptized “where there was much water.”
  4. Acts 8:36-39– When Phillip baptizes the Ethiopian they go “down into” and “come up out of the water.”
  • A Powerful Symbol

Immersion symbolically fits with the truth that is being witnessed to (Romans 6:3-4 and Colossians 2:12).

Baptism by immersion dramatically displays the death, burial, and resurrection of Christ like no other mode of baptism. The powerful symbolism of immersion representing the gospel is striking, and not unimportant. Immersion suitably proclaims the content of the gospel message.

For clarity it must be added that water baptism does not create the reality of saving grace or faith in the person being baptized. Rather it testifies to the presence of such grace and faith in the baptism candidate. Baptism is a public profession of God’s saving work in the life of the believer.

3. Is Baptism Necessary for Salvation?

The mere “mechanical” act of baptism does not save. In the book of Acts Cornelius and his friends are described as receiving the Spirit before baptism (Acts 10:44-48), pointing to the reality that they were saved before baptism (1 Peter 3:21).

Paul makes it clear in 1 Corinthians 1:14-17 that baptism must be understood in light of the gospel. It logically follows that if someone understands that Jesus instructs believers to be baptized and they refuse to do it, there is obvious disobedience.

It is important to note that- while faith is possible without baptism (salvation does not depend on one’s being baptized), baptism is a natural complement and the completion of faith. In other words, baptism is not necessary for salvation, but is the initial seal of obedience. It logically follows that belief, and the ability to personally respond in obedience, necessitate that the subject must be of responsible age.

4. Who are the Proper Subjects of Baptism?

In practicing “believer’s baptism”, baptism directly follows repentance of sin and profession of faith in Jesus Christ. This brings up another significant argument in favor of believer’s baptism- there is a lack of any conclusive evidence that infants, or those not of responsible age, were actually baptized in New Testament times.

Most scholars would agree that infant baptism was not a common practice until the 4th or 5th centuries. The “why” to this question is hard to answer? Most likely, the baptism of infants had something to do with a pastoral and parental concern for babies dying in infancy and the acceptance of Christianity as the religion of the Roman Empire.

The New Testament evidence for believer’s baptism is strong on this point;

  • In the New Testament those who evangelize are only commanded to baptize those who repent and believe. (Matthew 28:18-20; John 4:1-2)

4. What if someone was sprinkled, do they need to be baptized?

Most would argue that the sprinkling experience was very significant in ones journey of faith. But Baptist congregations practice baptism by immersion, for the reasons stated above. Therefore, in most Baptist churches, anyone who desires to join that local body of believers must act in accordance with their beliefs regarding baptism and the Bible.

If someone was sprinkled as an infant it was a decision their parents made regarding their covenant with God to raise them in a family of faith. Simply stated, sprinkling is a totally different thing when compared to a believer being baptized by immersion.

5. Should someone who has already been baptized be re-baptized?

Some Christians ask to be re-baptized after they experience a deep renewal of their faith, perhaps in conjunction with a “re-dedication” of their lives. However, the Bible is clear that there is no need to be baptized again. There is only one baptism meant to symbolize God’s work in ones conversion. (Ephesians 4:5; Romans 6:3-4; Galatians 3:26-28)

Furthermore, some people look back on their baptism in the past and wonder if they were truly saved and thus want to be re-baptized. However, we must be cautious here because every Christian grows in their understanding of grace over time, and so we should not quickly jump to the conclusion that we were not a believer until now. It is possible and even common for a person to become a Christian and then turn away for a time before the loving discipline of the Father brings them back into a life of repentance and faith. Thus, if a person has been baptized after a profession of faith as someone who was capable of making an adult decision, they should not be re-baptized at a later time.

Nevertheless, many have been through something called “baptism” that has no connection with a true profession of gospel faith in Jesus Christ. In these cases, they were not baptized in the biblical sense. Baptism should only follow the reality of gospel faith in Jesus Christ. (Acts 19:1-5)

Notes:

Thank you to Derek Radney for reading over this post and offering some suggestions. The majority of this material was shaped from a few resources;

Matt Capps Christianity, Culture, Faith, Personal, Philosophy, Religion, The Great Commission Resurgence, The Southern Baptist Convention, Thoughts

Edmund Clowney and Tim Keller on Gospel Centered Preaching and Teaching

One of the things I try to use my blog for is pointing teachers and preachers to good gospel-centered resources. Resources that help one grasp and teach the Bible with a Christ-centered focus. It’s been said that ‘preaching and teaching- instruct the listener on how to read, study, and understand the Bible.’ Therefore it is important that we as teachers help our listeners grasp the gospel of Jesus Christ with all its implications. (2 Timothy 1:13-14)

Reformed Theological Seminary has posted a wonderful (and free) lecture series on iTunes University that helps one understand how to teach and preach with a Christ-centered focus. These lectures were recorded in a seminary classroom taught by Dr. Edmund P. Clowney and Dr. Timothy J. Keller. Here are the titles of the lectures;

1. Introduction to the Christ-Centered Model and an Introduction to the Christ-Centered Exposition.

2. Expounding Christ: Structure of Redemptive History (1)

3. Expounding Christ: Structure of Redemptive History (2)

4. Applying Christ: Introduction Into Christ-Centered Application

5. Applying Christ: Getting to Christ

6. Expounding Christ: Structure of Redemptive History (3)

7. Expounding Christ: Telling God’s Story, Narrative Analysis

8. Applying Christ: Getting Down to Earth (1)

9. Applying Christ: Getting Down to Earth (2)

10. Expounding Christ: The Parable of the Prodigal Son

11. Expounding Christ: Christ and the Law

12. Applying Christ: Getting Inside Their World (1)

13. Applying Christ: Getting Inside Their World (2)

14. Expounding Christ: Christ in the Psalms

15. Expounding Christ: Christ in Wisdom Literature

16. Adoring Christ: Spiritual Reality

17. Expounding Christ: Asking Questions, Discourse Analysis

18. Adoring Christ: Communion With God

The “unofficial” notes for this class can be found here.

I would recommend that every pastor and teacher listen to these lectures (in the car, while walking, while mowing the grass…). I don’t care if you have been teaching or preaching for 30 years, don’t ever think that you are beyond learning.

One of the biggest hindrances to the gospel is non-Christian preaching- moralism, legalism, self-help, and vague religious talk. This tragedy of non-Christian preaching and teaching happens in pulpits and classrooms all across American Christian churches and seminaries, and is often done in ignorance.

Here is a good resource for sharpening your gospel focus in teaching. Use it.