Search Results for: THE INTERPRETATION OF SCRIPTURE

Like the Dew and Like Lions

The Prophesy of Micah

Study by Bob Burridge ©2019
Study 8: Micah 5:5-15

Like the Dew and Like Lions

After Jesus was crucified, he rose from the dead and appeared on earth for 40 days until he ascended into glory. Then he sat down again on the throne of heaven. A few days later the Holy Spirit came in special power. He came to enable the new church to become what God had called her to be in the last earthly era. In those first years the Apostles carefully guided and taught the young church.

In those early days persecution of Christ’s followers was already increasing. Some who were born Israelites had corrupted the teachings of the Scriptures. They hated the early Christians who taught that Messiah had come. They had the Apostles arrested, beaten, and jailed. Those who believed Jesus were cut off from the Synagogues. Their widows and sick were left without food and other needed provisions. Christian merchants were boycotted putting most of them out of business. Neighbors and friends shunned anybody who followed Christ.

Then persecution reached a new high. Stephen was brutally stoned to death for his faith. Behind it all was a cruel Pharisee from Tarsus named Saul. Acts 8:1 tells us, “… Saul approved of his execution. And there arose on that day a great persecution against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles.”

But God was at work through it all. Almost immediately that wicked persecutor, Saul of Tarsus, became a Christian! He became that era’s great evangelist known as the Apostle Paul. What about all those believers scattered from Jerusalem by the persecution? Acts 8:4 fills us in. It says, “Now those who were scattered went about preaching the word.”

More than half a millennium earlier another scattering took place. God’s people, Ancient Israel, had became a corrupt nation. Prophets were sent to warn them that if they didn’t repent, they would be invaded and taken captive by heathen nations. First the northern tribes of Israel fell and were taken into captivity in 722 BC. Then, 136 years later, the southern tribes of Judah were taken captive. The people saw their cities go up in flames behind them as they were being hauled off into a life of slavery.

One of the prophets who warned them of the coming captivity was Micah. He reminded them of God’s great purposes which are never frustrated by persecutions and captivities. God promised that the captivity of the Jews was not going to be permanent. They would be restored to the blessings of God because of his promises and grace. God would use this horrible situation to turn many back to him in repentance and faith in the coming Savior.

The nations that dared to attack them would be forever changed too. Not only would they eventually be judged by God and fall from power, they would also be strongly influenced by the presence of God’s church among them.

In Micah chapter 5 the prophet encouraged the wayward nation with the promise of the Birth of Jesus Christ, but it came with a warning …

Micah 5:1-5, “Now muster your troops, O daughter of troops; siege is laid against us; with a rod they strike the judge of Israel on the cheek. But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. …”

Then verse 5 continues:

God’s deliverance is seen most clearly against the backdrop of invasion.

Micah 5:5b-6, ” … When the Assyrian comes into our land and treads in our palaces, then we will raise against him seven shepherds and eight princes of men; they shall shepherd the land of Assyria with the sword, and the land of Nimrod at its entrances; and he shall deliver us from the Assyrian when he comes into our land and treads within our border.”

There was going to be an invasion. Of that there was no question. Israel’s disobedience as a nation demanded it. Moses had warned in Deuteronomy 28:49, “The LORD will bring a nation against you from far away, from the end of the earth, swooping down like the eagle, a nation whose language you do not understand,”

Deuteronomy 28 goes on to describe that their towns will be besieged and destroyed, and they will become slaves in disgrace. But — God’s patience with them would not last forever.

In Micah’s time the great threat was from Assyria. (Here it uses their Hebrew name Ash-SHUR – אשּׁוּר .) At that time Assyria was the nation that was attacking Israel’s cities. It’s not that all future invasions will come from that one nation. By the time Jerusalem fell in 586 BC (almost 200 years later) Assyria was no longer a world power. Media and the Neo-Babylonian Empire were the great threats. But in the time of Micah, Assyria represented the foreign speaking enemies of God’s people. It was from that same area then occupied by Assyria that the enemy would come.

But even there in captivity, God will raise up leaders as shepherds. God has always provided shepherds to lead. The amazing thing here is who and how they will shepherd: They will shepherd the land that was then Assyria! They will not shepherd them with the protective rod and staff as in Psalm 23, but with the sword! God’s people will be delivered. God’s enemies will be judged.

God calls his people to influence the world –
wherever they are – even in captivity.

Micah 5:7-9, “Then the remnant of Jacob shall be in the midst of many peoples like dew from the LORD, like showers on the grass, which delay not for a man nor wait for the children of man. And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among the flocks of sheep, which, when it goes through, treads down and tears in pieces, and there is none to deliver. Your hand shall be lifted up over your adversaries, and all your enemies shall be cut off. “

The Kingdom of God has a dual assignment as it advances in the world.

On the one hand the church is to be like the dew and showers of rain. The Bible describes the world as a spiritually “dry and thirsty land.” The more God’s ways are abandoned, the drier and thirstier it becomes. We can see the barrenness of our own world as it becomes less godly.

Though God might withhold his blessings for a time, he promises that when his purpose is accomplished, refreshment will come for the sake of his true people.

The grass doesn’t earn the dew and rain. It’s sent by the Creator. The showers don’t “wait for the children of man” to bring them. They are Sovereignly administered to demonstrate God’s power and mercy. Jesus said, God “sends the rain on the righteous and the unrighteous.” Everything depends on him. If God doesn’t send the refreshment, it won’t come.

The prophet Isaiah at about the same time as Micah reported God’s promise in Isaiah 44:3-4, “For I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants. They shall spring up among the grass like willows by flowing streams.”

Poets have often described the freshness of a morning dew. If you’re not real familiar with it, get up early enough to take a moment to appreciate it. The Dew provides much of the moisture needed by plants and trees. But the dew isn’t enough, God also sends the rain. The dew keeps the grass fresh, the showers make it grow. The presence of God’s people is to refresh the world toward godliness. We’re here to be the refreshing dew and rain in this dry and thirsty land.

In his Sermon on the Mount in Matthew 5 Jesus used another comparison for this part of our assignment here. He called his people to be light shining into the world and the salt of the earth. (Matthew 5:13-16)

Salt had two main uses in Biblical times.
1. It was a preservative. This was a time before modern refrigeration and canning. Salt binds up the water so microorganisms won’t be able to grow.
2. It was also a flavor enhancer. Colossians 4:6, “Let your speech always be gracious, seasoned with salt …”

President Woodrow Wilson told about a time he sat relaxing in a barbershop chair in no hurry to leave. Another customer not known to the barbers came in. He had such a powerful yet gentle personality that Wilson said it transformed the room. Nothing special was said, but his sincerity and personal concern as he talked with everyone left an amazing impression on everybody. Even after he left, the whole the barbershop continued with a quieter, more peaceful tone. In telling the story president Wilson said, “I felt that I left that place as I should have left a place of worship.” He was the only one who recognized that man who came in. He was a Christian – D.L. Moody!

As ambassadors for Christ in this world, we should flavor it like salt. In 2 Corinthians 2:14-16 Paul said God works through us as he, “… spreads the fragrance of the knowledge of him everywhere. For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life…”

Martyn Lloyd-Jones, in his Studies on the Sermon on the Mount, said, “what undoubtedly saved [England] from a revolution such as that experienced in France at the end of the 18th century was nothing but the Evangelical Revival. This was not because anything was done directly, but because masses of individuals had become Christians and were living this better life and had this higher outlook. The whole political situation was affected, and the great Acts of Parliament which were passed in the last century were mostly due to the fact that there were such large numbers of individual Christians found in the land.” … “The great hope for society today is in an increasing number of individual Christians”

Micah called God’s people to be like dew and rain. God sends us to permeate and influence this world like dew, rain, light, salt, a refreshing fragrance. If the church doesn’t display Christ to the world, the world would become a darker and drier place. Because we’re here, God in caring for his children holds back the full flood of sin. Because we’re here, God uses us to promote the biblical faith and godliness. Commentator Kyle says Micah is talking about “the refreshing qualities of God’s faithful people.” He reminds us that “The Master’s minority, composed of a few rare souls, has ever been God’s instrument in molding a finer social order.”

On the other hand we’re to be like a lion among the nations. The lion dominates and consumes the other animals. He’s the “King of the Jungle”. The church is to behave bravely as under the Lordship of Christ the King. We represent him. We’re called to defeat the false kingdom of Satan. We’re to be like lions, reigning as representatives of the King of all kings in this earthly jungle.

In Romans 16:20 Paul said that at that time, God was already crushing Satan, and it says he was crushing him under the feet of his church!

God has called us to be the refreshing dew and rain to water the spiritually dry land. He also sends us out as his lions to triumph over the beastly tyrants of this lost world, promoting God’s ways and truth, and bringing the Gospel to set free those held captive by the darkness.

The Lord will take away the tools that make us trust in ourselves.

Micah 5:10-15, “And in that day, declares the LORD, I will cut off your horses from among you and will destroy your chariots; and I will cut off the cities of your land and throw down all your strongholds; and I will cut off sorceries from your hand, and you shall have no more tellers of fortunes; and I will cut off your carved images and your pillars from among you, and you shall bow down no more to the work of your hands; and I will root out your Asherah images from among you and destroy your cities. And in anger and wrath I will execute vengeance on the nations that did not obey.”

The LORD will cut off the things in which people foolishly place their trust. He’ll remove the instruments of war some people often rely on for security: He’ll take away their horses, chariots, cities, and fortifications.

He’ll remove the false idols of superstition and false hope. He’ll put an end to their sorceries, fortunetellers, carved images, sacred pillars, and Asherah. The Lord will purify his rebellious nation and make the remaining faithful ones strong. The worldly solutions that seem so logical and tempting to the fallen mind need to be removed.

But when does this all happen? The Covenant Promises unfold progressively from Eden all the way to the end of this age. It’s wrong to narrow the interpretation of prophesy to just one event or period of history.

Micah lived when a series of events would begin to move God’s plan toward a final and glorious climax.
1. The Jewish nation had become corrupt. A series of judgments would come to humble them with tragic destruction.
2. They would be sent into captivity where they were to serve as an influence among the nations. While there as captives, the Jews left a record of what God said about the promise of a coming Messiah. That’s how Nebuchadnezzar came to see the power of the great God of Daniel. That’s how the Wise Men knew to go to Jerusalem when the star appeared hundreds of years later at Christ’s birth.
3. After the captivity, a restoration began with the return to the land and the rebuilding of the temple.
4. There the Messiah came to redeem his people, and lay the foundation for a New Zion.
5. The Spirit came at Pentecost, and the Apostles built on that foundation for the Church Age. Today, our influence as God’s Israel is to permeate the nations even more!
6. Finally there comes the age of consummate glory. Coming again in judgment, Jesus will bring in the eternal state of perfection and glory.

We live in that church age, and are sent out
to be among the nations as witnesses.


It’s our duty to be like dew and rain bringing refreshment by Christ’s presence in us. We’re to be like lions plundering the kingdom of Satan. We lead some of his subjects to know Christ and find hope in Him. We’re here to bring the things of this world into subjection to Christ, the Lord over all.

In each era God’s victory over sin becomes more clear, his Sovereign glory better revealed. Jesus compared his growing Kingdom with a mustard seed that grows into a mighty tree, and to a small speck of yeast that leavens a whole lump of dough. That’s our job – every one of us!

Today: we live in that exciting age preparing for the final event of the ages! We have a greater opportunity than any age before us for getting the message out. We are to permeate the nations doing our best to bring things into subjection to Christ, to plunder Satan’s kingdom bringing God’s elect into the church family, and to encourage one another and purify the church to prepare it for the coming Christ.

It’s our duty and privilege to build a solid foundation for our families and those God brings into our lives, to keep from being assimilated into the world order, to avoid accepting it’s values to grow strong, and build solid churches, businesses, and ministries

We are to shine as light for this dark world. We need to be like the refreshing dew and rain. We are called to extend God’s majesty and justice like the lions. We need to be the salt of the earth. Or do we need to be again scattered in judgment and correction because of our lack of faithfulness? Does God need to take away the distractions that keep us from our duty? Does our security and peace need to be trampled down by the enemies of God to get our attention?

When you leave the house, go home from school or work, fix your mind on being like refreshing dew and a conquering lion. Be ready to humbly explain your trust in Christ, and the hope of God’s promises when you can. Use the literature or websites your church recommends to spread the fact of God’s sovereign grace and glory.

If we don’t stand clearly against the lies and deceptions, where will the witness come from? It’s our duty to rain like the refreshing showers and to reign like those representing the King of all kings. Don’t wait for somebody else to do it. Don’t expect formal programs of the church to do your job for you. Get busy plundering the kingdom of Satan.

When we rain like the refreshing showers, and reign like the lion for the King of Kings, God promises to bless his people by drawing them closer to him and giving them a peace that passes understanding. Don’t leave the blessings to others.

Note: Bible quotations are from the English Standard Version unless otherwise noted.
Index to the Studies in Micah

Prophetic Words From God

Studies in First Corinthians

by Bob Burridge ©2018
Lesson 41: 1 Corinthians 14:1-33 (ESV)

Prophetic Words From God

In the years leading up to when Jesus lived here on Earth, many Jews had moved to Corinth. Though it was a very pagan city, it was an important shipping center for the Roman Empire. That meant very profitable business opportunities. As Jewish families settled there they formed small synagogues to keep up their religion and traditions.

Paul came there less than 20 years after the death of Jesus, and explained what their Messiah had done. Many of the Jews believed, and formed New Synagogues, assemblies called Churches “ekklesiai” (εκκλεσιαι). To their amazement, many of the pagan Gentiles in Corinth also believed the gospel and joined with them.

This was a time of transition for God’s people. There were dramatic changes being made.

Sabbath Worship was very different for the Jews, considering all these changes.
1. Jesus completed what the Old Testament feasts, diets, rituals, and sacrifices stood for. The old outward ceremonial forms were now fulfilled, and were no longer binding.

2. The Gentile believers who joined the new Synagogues grew to large numbers. Greek became the language of worship replacing the Hebrew and Aramaic.

3. The Jews had fixed the Sabbath to Saturdays to agree with the Roman calendars. But by doing that, they had abandoned the calendar God gave through Moses. To correct that error, and to remember the day of the Savior’s resurrection, the Christian Sabbath was fixed to the Roman Sundays.

All this made worship seem very different for the Jews there.

Also, after over 400 years since the last Prophet, God was again revealing new things to his people. The synagogues often had hand made copies of the Old Testament scrolls, but they were very rare and valuable treasures not available to the people on their own. The promises of the Old Testament Prophets and the Law were not well known by the average Jew.

A few New Testament writings existed but most of it hadn’t been written yet. In worship they read copies of the sayings of Jesus, and copies of the early letters written by the Apostles. To help the new churches understand the changes, God gifted some believers to deliver special prophetic messages. Corinth was specially blessed since the Apostle Paul lived there for a while.

To authenticate these new messages and letters, God gave supernatural gifts and signs to the transitional church. Sometimes there were physical miracles that proved God’s authority in what the Apostles taught. God was speaking then through the Apostles, the newly given New Testament books, and sometimes — God would speak specially through believers in the churches using them as prophets.

In our last study we saw how God announced
the transition from Old Judaism with the gift of tongues.


Moses and the Prophets warned that God would judge apostate Israel by using Gentiles who spoke other languages.

On the Day of Pentecost, when the Holy Spirit was poured out on the church, God made his people speak miraculously in languages that were foreign to them. Peter explained in Acts 2 that this was the sign of judgment spoken of in the Old Testament. It was the end of the old Judaism and the beginning of a church that included all nations.

Since speaking in tongues was predicted as a sign of judgment on Israel in Deuteronomy 28:49 and Isaiah 28:11, it had a prophetic meaning that needed to be explained when it occurred. It’s meaning had to be interpreted. We saw in the last study that this is what it means there about tongues needing to have an “interpreter” each time. Translations weren’t given at Pentecost, or any other place in the New Testament where tongues occurred. The word means to interpret or to explain, which is different than translating.

When this letter came it had been 6 years since Paul’s visit to the city. God’s special gifts were being abused.

The immature had become enamored with the gifts of speaking tongues and prophesy.
Tongues was a prophetic sign of the judgment it represented. It wasn’t meant to communicate new information.
Prophesy was God directly communicating his truths, principles, warnings, and encouragements to the church.

While tongues served that prophetic message, prophesy was the most useful to them. The content of the unknown languages couldn’t be understood by those hearing it. Only God would know the content. The people needed only to understand the prophetic reason for it.

Follow that thought through this passage in chapter 14 …

1. Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.
2. For one who speaks in a tongue speaks not to men but to God;
for no one understands him, but he utters mysteries in the Spirit.
3. On the other hand, the one who prophesies
speaks to people for their upbuilding and encouragement and consolation.
4. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.
5. Now I want you all to speak in tongues, but even more to prophesy.
The one who prophesies is greater than the one who speaks in tongues,
unless someone interprets, so that the church may be built up.
6. Now, brothers, if I come to you speaking in tongues, how will I benefit you
unless I bring you some revelation or knowledge or prophecy or teaching?
7. If even lifeless instruments, such as the flute or the harp, do not give distinct notes,
how will anyone know what is played?
8. And if the bugle gives an indistinct sound, who will get ready for battle?
9. So with yourselves, if with your tongue you utter speech that is not intelligible,
how will anyone know what is said? For you will be speaking into the air.
10. There are doubtless many different languages in the world, and none is without meaning,
11. but if I do not know the meaning of the language,
I will be a foreigner to the speaker and the speaker a foreigner to me.
12. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.
13. Therefore, one who speaks in a tongue should pray for the power to interpret.
14. For if I pray in a tongue, my spirit prays but my mind is unfruitful.
15. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit,
but I will sing with my mind also.
16. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen”
to your thanksgiving when he does not know what you are saying?
17. For you may be giving thanks well enough, but the other person is not being built up.
18. I thank God that I speak in tongues more than all of you.
19. Nevertheless, in church I would rather speak five words with my mind in order to instruct others,
than ten thousand words in a tongue.
20. Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature.

Tongues were a sign of judgment and transition about the apostate Jews, so Paul quoted from Isaiah 28:11.

21. In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.”
22. Thus tongues are a sign not for believers but for unbelievers,
while prophecy is a sign not for unbelievers but for believers.
23. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter,
will they not say that you are out of your minds?
24. But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all,
25. the secrets of his heart are disclosed, and so, falling on his face,
he will worship God and declare that God is really among you.

Tongues was never intended to be for everyone.


In both the Old and New Testaments the sign of tongues was always directed to God’s covenant people,
never to those outside of the covenant.

In the Old Testament tongues were a warning to the unfaithful in God’s Covenant Nation. In the New Testament it was also a message of encouragement to the faithful believers in the covenant. It assured them that the new age of promise had come, and God’s people would now include the Gentiles.

At Pentecost it told the Jews that the warning Moses gave about judgment was about to fall on the apostate nation. And it showed that the kingdom would soon expand to include people from all nations.

When Peter came to Caesarea he spoke to the Roman Centurion Cornelius. His message that God’s Covenant would now include Gentiles was accompanied by Gentiles speaking in tongues. Acts 10:45-46, “And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. …”

When Peter spoke to those baptized only by John’s baptism, Acts 19:5-6 tells us, “On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying.”

In Corinth, it would have had the same meanings it has in the rest of the Bible: judgment to the unfaithful Jewish nation, and hope for the new form of the church including non-Jews.

Recently some teach that tongues is a private prayer language
that special spiritual Christians can use today.


This idea is totally alien to the New Testament. The main passage used to support this is Romans 8:26, “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.”

But the groanings of the Spirit that are too deep for words are not tongues. The word “groaning” is the Greek word “stenazo” (στεναζω) from the word “steno-o” (στενοω). It means a restriction of some passage that makes it a struggle to get through. The medical term “stenosis” is a restriction due to a thickening of a passage way in the body. It’s often a stiffening of the heart valves or arteries. It makes it difficult for the blood to pass through. he struggle to pump blood makes the heart strain and work harder. Here it means the anguish of a struggling soul, an inward sighing, due to our yet imperfect hearts. It has nothing to do with vocal sounds or moanings. The word doesn’t mean that.

The prayers of all believers should always be “in the Spirit” enabled by his upholding grace. Its not a sound. It’s an agony anticipating our yet to be fulfilled promised redemption. Romans 8:23, “And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.”

The idea of prayer in a spirit language is totally foreign to this chapter.

Here in 1 Corinthians 14:14-15 it mentions praying in other languages, in a tongue. But Paul is not speaking of the practice of having a private prayer language. At Pentecost the tongues were words spoken to the glorify of God, not to men. The sign was for the church to show an end of the Jewish era. But the content of the tongues was spoken to God, the words spoken were not the prophetic message.

Private prayer languages have nothing to do with the message of Isaiah 28 which Paul quotes in 14:21. There’s another possible meaning of Paul’s praying in foreign languages. In his missionary work among the foreign speaking Gentiles he would pray in Greek during worship, instead of praying in Hebrew or Aramaic. This was also an indication that the era of Old Judaism had ended forever.

There’s no mention anywhere in the Bible of a continuing supernatural prayer language for believers. The modern practice is closer to the psychological effect we often see among pagan religions.

By confusing the biblical teaching and its meaning, Satan gets our eyes off the real message of God and tears at the foundation of truth.

There were also serious abuses
of the gift of prophesy in Corinth

26. What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.
27. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret.
28. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God.
29. Let two or three prophets speak, and let the others weigh what is said.
30. If a revelation is made to another sitting there, let the first be silent.
31. For you can all prophesy one by one, so that all may learn and all be encouraged,
32. and the spirits of prophets are subject to prophets.
33. For God is not a God of confusion but of peace. As in all the churches of the saints,

39. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues.
40. But all things should be done decently and in order.

God intended to speak through people at special times to explain his unfolding plan. But some in Corinth became fascinated with the idea of supernaturally speaking for God. Soon it became disorderly with many people wanting to get to prophesy during worship. It was getting out of hand. So here God limited them to no more than three prophets speaking one at a time, and everyone should test what they say. We are always to be skeptics as Christians. Only what fits consistently with what God has said in his word should be accepted.

Since tongues had just a narrow purpose only showing God’s expansion of the church, Prophesy was superior. Prophesy actually communicated information, warnings, and comfort. Those who listened could understand in their own language. It’s possible, that those speaking out were merely quoting the prophetic words found in the inspired books.

Today the transition period is over.
We still have the prophetic word in the Bible.


The temporary gifts of the early church would be inappropriate for now. The biblical purpose for tongues no longer applies. The need for continuing new prophesy ended when the New Testament was completed. Speaking in tongues or receiving new words of prophesy can’t be legitimate gifts from God today.

Peter was an eye-witnesses of the Gospel, and of the glory of Christ. In 2 Peter 1:19 he wrote, “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts”

We have a more sure prophetic word in our Bibles than Peter had through his own experiences. We can be mistaken about what our eyes see or ears hear or what our soul feels. But God gives us a more solid foundation on which to base our beliefs and practices. We have this more sure prophetic word, preserved in the infallible, inerrant Scriptures.

When we act as God’s prophets today, we aren’t receiving new revelation. We are spreading God’s prophetic word from the Bible. We do this when we evangelize those who don’t yet know Christ, when we teach Bible lessons, and when we encourage one another with thoughts and corrections from God’s written word.

Satan continues his attacks and will never give up until the final Judgment Day. Sometimes it’s an open attack by obvious enemies of God’s Kingdom. But more often its a covert attack by confusing the church from within. When we look for God’s word in places outside the Bible, we’re vulnerable to misinformation and lies. When we imagine gifts God hasn’t given we become spiritually proud and divide the church.

There’s always an abundance of ideas being offered to our eager minds. We need to test everything we hear and think by God’s completed word in the Bible. If we’re not satisfied with what he tells us there, we have already fallen into grievous sin. Most often the modern fascination with continuing prophesy and tongues speaking is little more than a wreckless pursuit of what God has not revealed. It also exposes a pride that assumes we deserve to know all we want to know, and that we’re so important we have a right to always be informed directly by God.

It’s dangerous and sinful to abdicate our duty to patiently and carefully use God’s word. We should never look to supernatural sources of information other than the Bible itself.

Today we have a great advantage in owning copies of the completed Bible. But if we fail to know it well, to think on what it means, apply it to our own lives, and bring it to our loved ones and friends, then we leave ourselves and those we love defenseless against the greatest enemy ever. But when we know that word and learn to love it, we have the greatest comfort and foundation for truth ever given.

(The Bible quotations are from the English Standard Version unless otherwise noted.)

Back to the Index of Studies in 1 Corinthians

A Sign of New Times

Studies in First Corinthians

by Bob Burridge ©2018
Lesson 40: 1 Corinthians 14:1-19

A Sign of New Times

The Bible mentions some special supernatural gifts for the transitional church in the 1st Century. In 2 Corinthians 14 it gives some detail about the gifts of speaking in tongues and prophesy. After that time God didn’t continue to reveal special messages to us outside of what’s in the Bible.

When we read 1 Corinthians 14 we need to know what the believers knew when Paul wrote this. And we need to know what the Bible had already said about these things before Paul’s letter.

The immature church was misusing God’s special gifts.

1. Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.
2. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.
3. On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation.
4. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church.
5. Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up.
6. Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching?
7. If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played?
8. And if the bugle gives an indistinct sound, who will get ready for battle?
9. So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air.
10. There are doubtless many different languages in the world, and none is without meaning,
11. but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me.

In our next study we’ll get more into more details of how these special gifts were to be used. In this study we’ll look at the larger biblical picture so we can appreciate God’s purpose in these gifts.

There are churches today where people practice
what they call “speaking in tongues”.


They believe the Holy Spirit makes them able to speak languages they never learned. Some say they’re actual human languages, others say they’re a language of angels. In either case they sincerely believe that God gives them this supernatural gift.

In some of these churches people pop up during worship and speak out in what sounds like another language. Often the pastor breaks out in what seems like a foreign tongue during his sermon. People in the congregation might stand up and speak in tongues. Then someone pops up and gives what they believe is a supernaturally provided translation. Usually, the translation is believed to be a special message from God to the congregation. These are churches where the people are taught to expect this and often encouraged into doing it as evidence that God has moved them to a higher spiritual plane. In some of these Charismatic churches it’s done in a more orderly way than in others.

When a passage in God’s word is confused, we miss the important lesson it was meant to teach.

At the center of understanding this passage
is a right understanding of history.


For those who don’t honor the Sovereign God of the Bible, history can seem pointless. It seems like a record of the rise and fall of civilizations and cultures. It becomes disconnected from any larger purpose.

With a Sovereign God at the center of all things, history takes on a whole new meaning. Every end of an era is a beginning that moves to a greater display of God’s kingdom and glory.

The Bible shows us that even in times of tragedy and judgment — God’s plan moves forward. God assures those redeemed and restrained by grace that there are good blessings to come.

When God cast Adam and Eve out of Eden, they had to leave behind the greatest place man ever lived. What we know as world history started then, and God’s plan of Redemption was announced. When God judged the world with the flood in the time of Noah a new world of promises was born. Moses led an enslaved race through a desert toward a promised land, while the pursuers were judged in the Red Sea.

When the nations of Israel and Judah became corrupted, they were taken captive by foreign speaking nations. People who spoke other languages swarmed the streets of Jerusalem and brought her down. Back in Deuteronomy 28:49 Moses had warned them, “The LORD will bring a nation against you from far away, from the end of the earth, swooping down like the eagle, a nation whose language you do not understand,”

This warning to Israel was repeated by God’s prophets throughout her inconsistent history. In Isaiah 28:11 the warning was again put into very direct terms: “For by people of strange lips and with a foreign tongue the LORD will speak to this people,”

Each time a tragic judgment came, and a corrupted past had to be left behind. In it’s place was an advancement in the visibility of God’s Kingship and Mercy.

After Israel’s restoration after captivity, her leaders became corrupted again. Her priests and rabbis distorted God’s word with vain human myths and distortions of God’s law. God’s commandments were confused with hypocritical rules of ungodly men. The nation was so corrupt, that in spite of God’s warnings and promises, they maligned their Messiah when he came, and called for his crucifixion. God was going to use a pagan nation, Rome, to finally end the era of Israel.

Jesus warned them too, that the time for that judgment would come very soon. In Matthew 23 Jesus went to the Temple and listed the sins of God’s nation and warned them. God was about to end Israel’s time of glory and the Temple was going to be destroyed.

In the next chapter he explained all this to his disciples on the Mount of Olives. Not one stone of the corrupted Temple would be left upon another. Her national glory, her sun, moon, and stars, will be darkened (Matthew 24:29). This same language was used of God’s Judgment in Isaiah 60:19-20. It was used to describe the removing Babylon’s glory in Isaiah 13:10, and of other enemies of Israel, particularly Edom (Isaiah 34:1-5). Jesus made it clear that all of these judgments would come before the present generation passed away (24:34).

In 70 AD God let loose that foreign nation to judge corrupted Israel. He sent the armies of Rome. They destroyed the Temple completely, and massively killed Jews in a gruesome slaughter. The earthly Temple would not be built again. An era had ended.

But this end was also a beginning. In place of the nation that had been custodians of God’s law and promises, there would be a new greater Covenant Nation, one including all races of people, people who spoke not only Hebrew, but the other languages of the world too.

The Christian Church was born out of the remains of Israel. The faithful remnant of Jews became the foundation of the Christian Church.

God provided a sign when this Judgment and Transformation was about to take place. Though Greek was understood throughout the Empire, each region had it’s own ethnic language. The Hebrews spoke Aramaic, and there was Latin, Coptic, Punic, Celtic, Germanic, and other languages. Not only would they see foreign speaking nations threatening Israel, God would also send languages supernaturally for the church to hear. These other tongues spoken miraculously were a sign that God’s judgment was coming.

This is what happened at Jerusalem on the Day of Pentecost in Acts 2.
Acts 2:4, “And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.”
Acts 2:12, “And all were amazed and perplexed, saying to one another, ‘What does this mean?’ ”

The Apostle Peter explained about the warnings of judgment on Israel, and about the promised new era that was beginning expanding beyond just the Jews. Acts 2:16-17, “But this is what was uttered through the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams;’ ”

Then in verse 39 he said, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” This indicated the expanding of God’s covenant to the other nations when this sign appears.

Here in 1 Corinthians 14:21, Paul quoted from Isaiah 28:11, “In the Law it is written, ‘By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.’ ”

The same covenant God made with Abraham would continue in the church spiritually. But it was the dawning of this new era where God’s prophetic word would be expanded. The result would be our completed New Testament, and a church that included all nations, not only the Jews.

The miraculous gift would continue in the early church until the transformation was complete. Once the Temple was destroyed in 70 AD marking God’s judgment on his corrupted nation, and once the gospel had embraced many different races and nations in the first century, this sign of being supernaturally made able to speak other languages ended because its purpose ended.

What appears to be supernatural languages
aren’t always from God.


Long before Pentecost what passes for a miracle today in some churches was very common among the pagan mystery religions, and it’s still common in some totally non-Christian groups today.

Ecstatic utterances are well known. It’s a much studied and well documented psychological phenomenon. The mind often expresses itself this way as a common response to mystical expectations. It usually comes only when people are told to expect it.

Speaking in supernaturally enabled tongues has been recorded throughout history, mostly among pagan groups. Around 1100 BC (about the time of Eli who raised Samuel as a child) there’s the story of Wen-Amon. He encountered a charismatic prophet in ancient Byblos who spoke ecstatic languages. Almost 400 years before Christ, Plato wrote about pagans who spoke in ecstatic languages. Among them were the Dionysians, the Prophetess of Dephi, the maidens of Bacchus, and the Corybantines. The ancient poet Virgil (who died about 19 BC) mentions how the priestess on Delos became unified with the god Apollo and spoke with mystical languages. Many of the mystery cults and religions, such as the cults of Osiris, Mithra, Eleusian, Orphic, and others, practiced ecstatic vocalizations they believed were supernaturally induced languages.

Speaking in tongues is practiced by many cults and sects such as the Shakers, Mormons, certain Muslim groups, Persian dervishes, and some Eskimos in Greenland. Some pagan cults in Tibet and China also claim to be able to speak in tongues.

Obviously God doesn’t give his special sign gifts to bless pagans. When compared with Scripture it’s clear that what these others do can’t be legitimate. We don’t decide what’s true by our emotional feelings and experiences. They can be wrong. We should only judge things by seeing how they fit with God’s written word.

The Greek expression used in the New Testament for “tongues speaking” is “glossa laleia” (γλώσσα λαλεῖα). The word “glossa” (γλώσσα)literally means that thing in our mouth we call the “tongue”. But it was commonly used then for a “language”. It was used that way in Old English. We still hear people talk about speaking a native tongue or a foreign tongue. The context shows us when it means languages.

God had planned to cause miraculous languages to be spoken as a sign of coming judgment upon Israel. Foreign nations would be used to judge his rebellious people, and people from all the nations, Gentiles not only Jews, will be added to God’s Covenant family. To distinguish between the psychological cause for tongues and what’s from God, we compare the details with the Bible.

The reason for the gift was to be explained
whenever the sign appeared.

12. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church.
13. Therefore, one who speaks in a tongue should pray for the power to interpret.
14. For if I pray in a tongue, my spirit prays but my mind is unfruitful.
15. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also.
16. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying?
17. For you may be giving thanks well enough, but the other person is not being built up.
18. I thank God that I speak in tongues more than all of you.
19. Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue.

An interpretation of what’s said in that language is mandated in verses: 5, 13, and also in 26, 27 and 28. The word used there for “interpret” is “diermaeneuo” (διερμηνεύω). Literally it means to “lead out the meaning of something”.
It means “to interpret the meaning of something”, or “to explain it’s meaning” The study of how to interpret Bible passages is called “hermaneutics” which comes from this Greek word. Interpretation might include translation, but that’s not the basic meaning of the word itself.

Sadly some think this to mean that when tongues are spoken there must be a translator. But the most accurate English Bibles don’t say “translate” here, they say “interpret.” Translating would have nothing to do with the prophetic purpose of the gift.

The sign gift of tongues is never translated in any passage of the New Testament. But it was explained. It was interpreted so the people hearing it would know what it stood for. That’s what Peter did at Pentecost. He didn’t translate what was said in those other languages. He explained its meaning. He even quoted Joel to connect it with the Old Testament warnings to Israel.

Paul isn’t telling the Corinthians to have a translator available. He’s saying that the sign should be explained so people would understand its prophetic meaning. They should know that Israel was being judged by God, that a foreign nation would soon destroy her and end her corrupted sacrifices, and that Gentiles from foreign speaking nations would become a part of the church. When Paul quoted Isaiah 28:11 in verse 21 he wasn’t concerned with translating the message. He wanted to be sure they understood the message of judgment upon apostate Israel.

Once the new era church was established, and Israel was judged by Rome for her unbelief, and the Gentiles were brought into the church in large numbers, there was no further prophetic meaning for this sign gift for the church.

Israel is no longer about to be judged by a foreign speaking people. That ended in 70 AD. The Gentiles are no longer a new addition to the church. Therefore the meaning of the gift in the New Testament doesn’t fit what we see today.

As we read 1 Corinthians 14 we should
appreciate our privilege in this new era.


We live in a greater age than was known to all the heroes of the Bible. We have completed Bibles translated into our own languages and easily available to everybody. For most of human history God’s word was incomplete and not available to the average believer. Today we all can have bound copies to carry around and digital copies we can search and study on our computers, tablets, and phones.

God’s people aren’t limited to just one race, culture, or nationality. The church is made up of redeemed Jews and Gentiles, rich and poor, old and young, male and female, young and old, highly educated and illiterate, graceful and clumsy. We’re all blended by God’s grace into a richly diverse spiritual family.

We shouldn’t try to be as the transitional church was in the first century. It would be tragic to roll back the progress and work of the Holy Spirit; to live as they did in Apostolic times before our Bibles were completed. We shouldn’t seek the transitional sign gifts any more. That would distort what they stood for, and deny the fulfillment of God’s promises.

We need to take our place responsibly in the 21st century of the Christian Era. Some day this era will end in a great judgment too. But when this present age passes into history a still greater age will come. God’s plan moves forward. It’s always becoming better.

This realistic biblical optimism should effect how we live and appreciate God’s blessings. It should make us eager to learn more about what God tells us in his written word. It should make us sincere and confident when we talk to God in prayer. It puts us in the right attitude when we come to worship. And it stirs us to tell others about this good message.

(The Bible quotations are from the English Standard Version unless otherwise noted.)

Back to the Index of Studies in 1 Corinthians

Imprecations: Praying For God’s Judgment

Imprecations: Praying For God’s Judgment

by Bob Burridge ©2018

The Bible records instances when people prayed for the judgment of God’s wrath to come down upon specific people and nations, often for their deaths and the deaths of their children. These prayers were offered at various times throughout redemptive history in the Biblical record (Psalm 10:15, 35:3-8, 58:6-10, 83:9-18, 137:8-9 and so on).

From the context of these accounts in Scripture it appears that many of these prayers were proper and pleased God. There were also some abuses of these prayers of imprecation where cursings were called for improperly upon God’s people by deceived men. In most cases it’s easily discernible from the context whether or not a particular instance of imprecation was an abuse of prayer or appropriate.

It’s always proper to ask how the examples in Scripture inform us about how we should live and honor God today. There are some individuals and churches which have at times used the “Prayers of Imprecation” to call for God’s harsh judgment upon specific individuals, government agencies, and ideological movements. We ought to submissively honor the guidelines given in Scripture that caution us as we pray concerning those who we see as enemies of God’s truth and detractors of his glory.


Consideration of Historical and Theological Context in the Bible
Any concept drawn from examples in the Bible must be carefully taken in their proper historical-theological context. In the progress of the history of God’s work of redemption, various phases or administrations of his Covenant are evident. (see the Westminster Confession of Faith VIII:VI)

Progress of our knowledge throughout the history of redemption is evident in many topics detailed in the Bible. What we know today was revealed in stages as God proceeded to accomplish his plan. As inspired books were added to the Canon of Scripture some new information was given to us. Along the timeline of history we learned in stages about God’s nature and being, our understanding of our Creator’s moral principles, our knowledge of the covenant relationship between God and his people, the meaning of various ceremonial laws God gave to his people at various times which foreshadowed the work of the Messiah, and a multitude of other such matters. In different ages the approach to God by those redeemed, and the confidence they had in the expressed will of God, were therefore affected by many of these progressively revealed elements.

The progress of revelation is evident in Scripture. There is clearly a time factor in the unfolding of the work of redemption. Therefore we need to determine the theological context in which the imprecations of the Bible were pronounced. If we are to give a responsible interpretation of them and if we are to determine their place, if any, today, then attention must be given to the placement of these imprecations in the history of redemption.


Consideration of Historic Confessional Standards
Questions 190-191 in the Westminster Larger Catechism concern the First Petition of the Lord’s Prayer “Thy Kingdom come”. The answer says we pray “… that he would prevent and remove atheism, ignorance, idolatry, profaneness, and whatsoever is dishonorable to him … we pray, that the kingdom of sin and Satan may be destroyed … and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends.”

Questions 101-102 in the Westminster Shorter Catechism concerning the first and second petitions of the Lord’s Prayer says, “… we pray, that Satan’s kingdom may be destroyed …”

There is no reference in those standards to the offering of prayers of imprecation against specific individuals or particular groups in our era.

Those who support calling down God’s specific judgments on individuals or groups often cite examples from the Bible. The problem is that these examples took place in an era when special revelation was an on-going principle. These were proper exercises applied in certain cases where God had revealed his will to the individuals who prayed. We ought to recognize that no such special knowledge is available to us today to know in questionable situations how God is to judge in specific cases.

Prayers as described in these catechism answers are regularly made in our churches that the evil doings of any movements or governments should be stopped. We do however take due caution if tempted to name individuals in our government as if they were deserving of specific temporal judgments when we do not know the mind of God. There is danger of repeating the errors of the Roman church if we elevate our human (or even ecclesiastical) judgment to a level of such confidence when all we are doing is applying general principles to situations not addressed directly in Scripture, then applying these derived rules to specific cases.


Selected Comments from Respected Sources
In the article “The Ethical Problem of the Imprecatory Psalms” published in the Westminster Theological Journal (IV, 1941), Dr. Johannes G. Vos presented a very thorough study of this issue. He began with a definition of Imprecatory Psalms and then raised questions. First he cited the moral question, then he asked if it’s right for a Christian to use the Imprecatory Psalms in worship, finally he asked about the manner in which these Psalms may be used. Dr. Vos proceeded to deal with unsatisfactory solutions. The next section of the paper deals with a proposed solution.

Vos set aside the moral objections offered by some who say we should never call for God’s judgment. This is what we would expect particularly from those who have difficulty with the Divine origin of the Bible.

Far from finding support for services of malediction with respect to specific cases, Vos instead offered wise caution in his conclusions. His comments confirm the consistent testimony that other conservative and reformed scholars have expressed for at least a century.

Pointing out that it is a prerogative of God only to direct the specific destruction of the wicked, Vos says, “… these Psalms were given by divine inspiration and were therefore not simply the personal desires or petitions of men, but prayers offered under the direct influence of the Holy Spirit of God.” (Page 134)
“… then it was right for him (God) to inspire the Psalmists to pray for that same work of destruction …” (Page 134)
“… only by special divine revelation could it be known with absolute certainty that a particular person was a reprobate. … It is also possible that a Christian may in certain exceptional cases be able to judge with a high degree of probability whether a particular person has or has not committed that unpardonable sin. But man can never attain infallible knowledge except by divine revelation.” (Pages 136-137)
“… no Christian could apply these Psalms to any particular person …” (Page 137)
“Christians can, indeed, pray for severe temporal judgments upon the enemies of God, but in doing so must leave to God the application of such petitions to particular persons …” (Page 138)

Vos understood that Christians should appreciate these Imprecatory Psalms personally and in worship, but not applying them beyond the original context. They may pray generally for God’s judgment upon evil as many do.

Thomas, Robert L. of Talbot Theological Seminary addressed the issue in his paper, “The Imprecatory Prayers of the Apocalypse” (published in Bibliotheca Sacra, April-June 1969, Volume 126, #502. pages 123-131). Professor Thomas has taken the same basic position as Vos in his caution about our free use of imprecatory statements taken from the ministry of the Apostles. He also said, “Since the Psalms were written from the divine viewpoint and since this divine viewpoint must always be correct, the morality of the Imprecatory Psalms is no longer a problem. One may conclude that imprecation is faced with no moral problem, as long as it is absolutely certain that it rests upon God’s omniscience and righteousness, and not upon human impulse.” Quoting John J. Owen he said, “God through him (the psalmist) could doom in direct terms the guilty, or he could inspire him to pray for speedy judgments to fall upon them.”

The proper prayers of imprecation that we observe in Scripture are permissible in that they are in every case instigated by the direct revelation or work of God. In cases where special revelation does not take place man is always uncertain.

The General Assembly of the Presbyterian Church in America commissioned a study committee to report on “Christian Responsibility in the Nuclear Age“. The report included a section on “Theocratic Warfare” (pages 521-523 the minutes of the 15th General Assemble 1987).

It concluded that it’s important that we see such warfare in the context of the special implementation of God’s justice upon His enemies. Warfare is not a permission for the torture and total destruction of human life in heathen countries today. It was directed in specific instances against specific individuals in specific ways, all revealed specially by the Lord. In that ancient era such special revelation and influence of the Holy Spirit was expected. In our age of a completed Canon of Scripture we do not expect to receive such direction concerning the enemies of God.

An analogy exists between the concerns of biblical theocratic warfare, and the calling down of wrath upon individuals or in situations such as some we face today. We should not operate from the perspective of Divine knowledge except what is given us in by direct revelation from God. There are lessons to be learned from the imprecatory Psalms for the church today, but we must look on them in their proper historical-theological context lest we borrow specifics from historical situations that were not intended to apply to every case today.

Aside from validation from the Scriptures, how can we determine whether or not a brother has rightly discerned the mind of God, or instead has indulged in human speculation concerning such difficult matters? Let the Bible be our only guide in the verification of eternal truth.

On page 2108 of the report it commented, “it is crucial to recognize the distinctiveness of ancient Israel and her unique function in the history of redemption.”


Specific Issues Often Cited
It might help to see this principle applied to a couple specific cases where some churches have employed prayers of imprecation.

Most believers agree that abortion is a direct violation of God’s moral law. This ending of a human life has been permitted by some of our courts and legislators. It’s proper for us to ask God’s judgment to be directed upon those who unrepentantly advocate or take part in such an abuse. This must be done in a general sense keeping in mind that it’s always possible for God to regenerate those who allow this tragedy (as Vos cautions on pages 136-138). We can also pray for a work of God’s grace to bring them to repentantly come to oppose this disrespect for life.

Some churches have held malediction services to call down God’s judgment upon specific elected officials for wanting to tax church owned properties. This issue has been debated in various denominations. However, we do not have God’s direct commandment concerning the taxation of church property, nor can we know how God intends to deal with the decisions of civil governments for their views about limits upon taxation in areas where they have civil oversight.

Short of special revelation we cannot (as did the Psalmists, Prophets, Jesus, and the Apostles) know the secret mind of God. Vos points out that biblically we must temper our use of these prayers and Imprecatory Psalms in situations other than those in which they were inspired. We do not know, and do not have the moral right as does God alone, to call death down upon anyone, to pronounce mutilation of their children, or any other extremes that could be construed from a non-qualified use of the Psalms.


Concluding Thoughts
As situations occur, as they certainly do in our present age, where clear violations of God’s moral law are promoted by civil governments or other groups, we are obligated by our commission from our Covenant God to oppose such, and to pray that God’s wrath should be speedily executed as he sees fit. The power of such a prayer lies in the power of our Covenant God who has promised to enlarge His Kingdom through the ministry of His people.

When we use such prayers …
1) We should offer an abundance of prayer that God will preserve our liberty to serve him in this society as he has ordained, and that the abuses of evil individuals and corrupt civil powers will be restrained and ended.

2) We ought to be informed by careful Scriptural exegesis to ensure that we stand on the firm ground of God’s eternal truth. We should pray that we will give due attention to learn how to apply the law of God so that we rightly recognize evil as God defines it, not as we think God might or should define it.

3) Though we can pray for restraint upon specific evil doers, we ought to avoid naming individuals in calling down specific judgments that only God could know, and that we can only know by his special revelation.

4) We should keep our biblically constructed prayers against evil within the community of God’s people or privately and directed to God, rather than to promote them as a public display through the media.

When we become convinced that God’s restraint and judgment is needed, then let our prayers, at least in this hour of uncertainty, be made in a most general manner so that we do not presume upon the secret council of God.

(Bible quotations are from the English Standard Version unless otherwise noted.)

Hair Trigger

Studies in First Corinthians

by Bob Burridge ©2018
Lesson 36: 1 Corinthians 13:5b (ESV)

Hair Trigger

A common character in the old classic westerns was the cocky young man who wants to be a gun-fighter. He idolized confrontations, and dreamed of a big shoot-out to show how good he is. He admired the fast-draw artist who doesn’t let anybody push him around. He was arrogant, obnoxious, and has a lot to learn but didn’t admit it — even to himself. The gun-slingers of the old west would file down the firing mechanism of hand-guns to make a hair trigger. It only took a little pressure to fire the weapon. They had special fast-draw holsters, and practiced to improve the bullet-delivery time.

But the gun wasn’t all that had a hair-trigger in those classic westerns. The young gunfighter wouldn’t take anything from anybody. He was quick to get in a fight, and was always trying to prove himself. Some of those characters don’t live long in the movies. But some learned from a wise old sheriff, or from a retired gun-fighter who hoped the boy wouldn’t repeat his mistakes,

Hair-trigger responses aren’t for Christians. When people have a hair-trigger on their love of confrontations they lack love. They’re more concerned about building themselves up, than about caring for others, or about God’s honor. They don’t love others as themselves, nor love God above everything else in their lives. They’re always attacking, condemning things, rather than helping others who need their help.

One of the qualities of love is that it’s “… not irritable … ” (13:5b)

4. Love is patient and kind. Love is not jealous, it does not brag, and it is not proud.
5. or rude. It does not insist on its own way; it is not irritable or resentful; (ESV)

The verb translated as “irritable” basically means to be stirred into a passionate response. The Greek word is “par-oxuno” (παροξύνω) – it’s a compound word. The first part is the preposition “par” (παρ) which means “alongside, next to, along with”. The second part is from “oxus” (οξυς) which means “fast sharpening”. Together it means coming alongside someone with a quick attitude, here the context indicates a negative one. Most translate it here as being “provoked” (KJV, NKJV, Geneva, NASB). In the ESV it’s “irritable”.

From it we get our English word “paroxysm”. The Merriam-Webster dictionary defines it, “a sudden violent emotion or action, an outburst.” It gives as examples: “a paroxysm of rage ” and “a paroxysm of laughter”

We can be stirred up, or provoked, in either a good way or in a bad way.

On the positive side — we ought to be stirred up to have good qualities. We should stir up good things in others as we are told to do in Hebrews 10:24 where the same root word is used. ESV, “We should think about each other to see how we can encourage each other to show love and do good works.” NASB, “and let us consider how to stimulate one another to love and good deeds,” The King James translates it, “And let us consider one another to provoke unto love and to good works:” There the word translated to encourage, to stimulate or to provoke is this same Greek root word as here.

It’s good to stir up others to behave in a good and loving way. Our love and good works should show passionate commitment to God and to the needs of others.

There’s even a good way to be stirred up about bad things: Paul was stirred up with a godly anger during his visit in Athens in Acts 17:16, “While Paul was waiting for Silas and Timothy in Athens, he was upset because he saw that the city was full of idols.” NASB, “Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was beholding the city full of idols.” Again, being “upset” or “provoked” translates this same word.

Paul was stirred up about their idolatry, but he responded by teaching God’s word. He didn’t lose control or do things he had no authority to do. He didn’t show impatience and start screaming at them or smashing the idols.

There was a difference when Jesus was provoked to anger about the money changers in the Temple. He drove them out because he had the authority of a high priest after the order of Melchizedek. He was enforcing God’s law which was rightly entrusted to him by his baptism by John. But he added words of warning and instruction to Israel for her defiling of the Temple. He didn’t lose his temper or act hastily.

We should get passionately upset over sin when it threatens to destroy our society or homes. It’s right to get so provoked as a citizen that you campaign, and get out to vote for good presidents, governors, legislators, and referenda.

As a parent you don’t take the sins of your children lightly. You let them know when they need to change their ways. Godly parents first teach and set a good example for their children, rather than only striking out at them with harsh punishments when do something wrong. When the time comes for parental authority to be used it shouldn’t be with the purpose of hurting. It should never striking out in anger without thought. Parenting is to train those God has given to moms and dads. It’s to care for their children in love.

In every case we stay within the boundaries of what pleases God. We don’t overstep the boundaries of proper authority, or lash out vengefully to get our own way.

Being provoked in these ways is supported by Scripture. It’s not what’s forbidden here.

But there are things we should not be provoked to do. Love doesn’t get exasperated or irritated by matters that are personal annoyances.

The Christian who loves should learn to stay in control of his passions. He’s not to be less passionate about what’s important in life. But real love never lets passions lead a person beyond what pleases God. He tries to understand others and their needs, rather than just reacting out of selfish pride.

Learn to be always alert to and aware of how all things are an unfolding of God’s eternal plan. When your passions flare up in ways they shouldn’t, it shows a lack of acceptance of the challenge God’s presenting to you at the moment.

In his commentary on this verse by Dr. Barnes wrote, “A consciousness of the presence of God will do much to produce this state of mind; and if we truly loved all people, we should be soon angry with none.”

The next quality of love is that it’s not “resentful” (13:5b)


The translations are very different about how to put this into English. The ESV translates it as, love is not, “… resentful;” The NASB says that love, “… does not take into account a wrong suffered”. The NIV is similar. It says, love “… keeps no record of wrongs.” But the KJV, NKJV, and the Geneva Bible say, love “… thinketh no evil;”

The Greek expression is made up of four words, “ou logizetai to kakon” (οὐ λογίζεται τὸ κακόν) The first word “ou” is the negative “not”.

The key is in the meaning of the verb and its object. These have a wide range of meanings in the New Testament.

The verb is, “logizomai” (λογίζομαι). The Greek lexicons say it means: to impute something to someone, to credit something to one’s account, to consider a thing to be so, or to reason or think carefully about something.

It was used by bookkeepers for their accounting records of debts and payments – “to take inventory”. It’s the word used to say that our sin was imputed to Jesus who died in our place, and how his righteousness is imputed to us which makes us holy because of him. Sometimes it’s just the simple word for considering something to be as it is. “conclude, esteem, reason”. The basic idea is mental activity or thinking about what something is or about it’s qualities. One of the closest words we have is “to consider”, to think about something in a particular way.

The object of the verb is, “kakos” (κακός) which means, “worthless, depraved, bad, evil, wicked”. It has a definite article in front of it like our word “the”. That means that it’s not just a general quality of evil, but an actual thing that’s evil.

Here in 1 Corinthians 13 it very literally says, “love … does not consider the evil”.

It’s been interpreted in several ways which are all consistent with what the Bible teaches in other places.
1. Love doesn’t consider or think evil thoughts. The King James, New King James and the old Genevan Bible say that love “thinketh no evil.” This is also taught in other places in the Bible. Philippians 4:8 says, ” … whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.” Our minds should be busy thinking good things, not evil things.

2. Love doesn’t consider doing evil toward others. It doesn’t consider responding in an evil way to what others say or do. In that sense it’s not vengeful for personal wrongs,

3. Love doesn’t think about or dwell upon the evil things others have done. God expects us to be forgiving about wrongs others do to us. NIV says that love “keeps no record of wrongs.” Robertson translates it that love “taketh not account of evil.” The NASB says that love “does not take into account a wrong suffered.” (The word “suffered” is inserted by the NASB translators, it’s not in any Greek text.)

4. Love doesn’t assume evil motives in what others do or say. Presumed innocence is one of the basic principles of biblical justice. No one should assume evil motives in others without good evidence. We should base judgments on evidence, rather than assumed hidden intents.

All these interpretations are consistent with moral behaviors the Bible teaches in other places. And there’s nothing in the sentence to limit this to one of these meanings over another.

The thoughts of a person who learns to love, are not dominated by evil in any form. He fills his thoughts with things honoring to God, not with evil things. He doesn’t keep a record of past sins others do, he’s willing to forgive them. He doesn’t impute evil motives to what others say or do. He doesn’t assume the worst about situations or believe hear-say about others.

We live in an era of road rage, political violence and hatred, and other kinds of rage.


It’s not uncommon to hear people lashing out against others with insensitive comments. It’s an era of bullies, hateful attitudes, and self-interests.

Bullies aren’t just those who beat up weak kids on the playground. They’re also the ones who react with passionate attacks verbally or with scowls when things don’t go their way. They demean others, belittle them, scream at them, and attack them on social media. They make others feel insignificant or just simply unloved. Often it’s because they feel like they can’t control things the way they want. Or they assume evil motives in others or wish evil against them. They get provoked in all the wrong ways, and can’t let go of the sins they perceive in others.

It’s not easy to try to please people who have conflicting ideas about what we should do. But in situations like this, don’t be the one doing this wicked type of provoking. If others are unkind or inconsiderate to us, we shouldn’t let it get the best of us. We need to be forgiving and kind in return to the extent that we can.

Instead of taking on the morality of a lost world, Christ calls us to be different. We ought to be different in our attitude toward all things in life.

In simple terms — we have to love God and others, even when some are hard to love.

That’s the kind of Love God shows toward us all the time. It’s God’s undeserved love that laid the plan that led up the hill of history from Eden to Mount Calvary, and from there to a nearby empty tomb.

It’s this kind of love that doesn’t get provoked to behave badly, and that doesn’t spend its time considering evil. It’s a love that drives us to God in prayer every day asking for his strength, and humbly admitting that we can’t succeed in this on our own.

It’s a better way to live. It’s God’s way. It’s the only way that confirms that the faith implanted in us is genuine. It’s the only way to true inner peace and happiness in this life.

(The Bible quotations are from the English Standard Version unless otherwise noted.)

Back to the Index of Studies in 1 Corinthians

Clarifying Our Final Authority

Clarifying Our Final Authority

by Bob Burridge ©2018

Great care must be taken when we study to learn what the Bible teaches. There are differing views held by different groups of sincere believers who all claim that their positions are “biblical”. There are some statements in Scripture which are very clear and direct. Some of its teachings require us to compare various statements which approach the matter from different perspectives. The problem comes when we bring in ideas that seem right to us or things we have been taught, but which are not supported by God’s inspired word.


The Bible alone is our final authority in all matters of what is true and what ought to be done or not done. It goes beyond just teaching us facts and behaviors. God’s word also tells us what should be our inner thoughts, our attitudes, and our true preferences. All these matters must be grounded in the Bible alone. We often hear the old Latin expression, “Sola Scriptura“, which means “Scripture Alone”.

The Bible is the only source of truth which was superintended by the Holy Spirit as each book of Scripture was written. We don’t believe this because some church council or team of scholars came to this conclusion. It’s directly stated in the Bible itself. A few of the verses that give us this confidence are these:

2 Timothy 3:15-16, “and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,”

The expression “the sacred writings” [“tá hierá grámmata” (τὰ ἱερὰ γράμματα)] in this verse was used the way we use the word “Bible” today. To those originally reading this letter it meant all the books of the Old Testament. These sacred writings were God himself speaking. They were “breathed out” by God, inspired, so that they were free from all errors.

2 Peter 1:19-21, “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

Peter was an eye witness to the teachings of Jesus, but he saw the words of Scripture as a more confident reporting of what’s true and right. It was free from his own human interpretation of what he saw and heard. It was a confirmed prophetic word from God as the Holy Spirit spoke through the writers. Even the interpretations recorded in the Bible are without error. Very literally verse 20 in the original Greek text would be translated, “… all prophecy of Scripture did not come to be [“ou ginetai” (οὐ γίνεται)] by its own interpretation.”

The Bible expands this authority to the New Testament books too. Paul in writing 1 Timothy 5:18 explains the Biblical teaching about financially supporting the ministers of the Gospel. There he writes, “for the Scripture says, ‘you shall not muzzle the ox while he is threshing,’ and ‘the laborer is worthy of his wages’ ” The two quotations are both identified as “the Scripture.” The first quote is from the Old Testament, Deuteronomy 25:4. The second quote is from the New Testament, Luke 10:7. Both are equally and clearly referred to as authoritative, and called “the Scripture”.

Peter sets the writings of Paul on an equal authoritative plane with the “rest of the Scriptures.” He wrote in 2 Peter 3:15-16, “…our brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.”


When we bring verses together to help us understand larger topics such as the nature of God, the identifying of what is sinful, the promise of salvation from the guilt of our sin, and other such topics, we need to use the Bible itself as it’s own interpreter. There is another old Latin expression we often use to describe this, “Scriptura Scripturae Interpres“, which means “Scripture interprets Scripture”.

As we try to teach and explain our findings of what the Bible says, we need to be clear about the evidence we rely upon in drawing our conclusions. We also need to be clear when we cite scholars and historic documents, that we are not using them as evidence to add to what the Bible teaches. Quotes from sources outside of Scripture can be helpful when they clearly explain what’s taught in God’s word, but they should not be presented in a way that appears we are relying upon them as authoritative sources of truth.

When we read articles and books explaining the teachings of Scripture it’s important to note when the writer’s comment is simply a quote from a scholar for clarification, and when it is something stated in the inspired word of God.

A while ago a reader of a published article expressed his differences with the position taken. Discussing our different understandings of God’s word is always valuable if it makes us take a closer look at the evidence upon which our conclusions are based. Unfortunately the reader’s comments were based upon a misunderstanding. He saw that the article quoted some historic documents beyond just the Bible. If he had read more carefully he would have seen that the quotes were only there to help explain the author’s conclusions which were clearly based upon statements in God’s word alone.


One of the widely recognized and helpful historic documents is the Westminster Confession of Faith. The first article in that confession is titled, “Of the Holy Scriptures.” There it immediately says that the Bible is our only foundation for truth.

1:9, “The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.”

1:10, “The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.”

Then in chapter 31 it directly rejects the idea that the work of councils and committees of the church should ever be used as a test for truth. The intent of this confession was to help explain what the Bible itself teaches.

31:3, “All synods or councils, since the apostles’ times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.”


The Bible alone, as God’s infallible and inspired word, is our final authority in all matters of what God has revealed and done. It alone tells us about his eternal promises and plans. Other writings may be helpful in putting together what the Bible says, and in offering good ways to explain or summarize it’s teachings, but only Scripture itself is the final test for our interpretations of the Bible. When we read, hear, or watch lessons or sermons about the Bible we should only accept as right and true those points which are anchored in clearly interpreted texts of Scripture.

(Bible quotations are from the English Standard Version unless otherwise noted.)

Gifts for the Church

Studies in First Corinthians

by Bob Burridge ©2018
Lesson 29: 1 Corinthians 12:1-11 (ESV)

Gifts for the Church

One of the great heart-warming experiences is to watch children opening gifts. They get so excited about them, and they usually aren’t afraid to let it show.

Christmas time is specially wonderful when there are children around to open their packages. With cameras taking pictures, and adults watching their every move, the kids tear at wrappings and amazingly know how to get into those hard to open boxes, with seeming indifference to all the attention they’re getting.

Of course they’re quick to pass the package on to the nearest available adult when they get one of those impenetrable plastic bubbles things often come encased in. They might show some excited impatience as the adult goes off to find tools: scissors, knives, and pliers to get through the packaging. Then they wait while the hundreds of twisties are unwound that hold the little pieces in place. Then there’s the hunt for the right size batteries to make things work.

Then once their treasure’s set free from its factory fastenings and made to work, they become lost in the wonders of imagination as they try out their new possessions. They might have to be reminded to thank the person who gave the gift for his kindness. It’s even hard to pry them away to come to the afternoon’s delicious Christmas dinner.

When those Christmas Day family pictures are taken we often find in the finished product that little eyes were looking off longingly toward the pile of gifts rather than at the camera. And, now and then, we discover in the treasured photographs a smuggled in toy or two held in hands that wouldn’t let them go while we posed and smiled for memory’s sake.

Gifts are good things, particularly when they’re given in love. We should appreciate them, and make good use of them to the best of our ability. But there are some real dangers too.

It’s easy to become obsessed with our gifts like little children at Christmas time. We can become so lost in their wonders, that we forget the bigger picture of what God’s doing around us. The gifts others receive can make us jealous and covet what they have. The things that are ours can stir up self-centered pride and bragging..

Part of maturity is appreciating the love that gave the gift, We have to keep its enjoyment in perspective with our responsibilities and obligations. We also need to appreciate the gifts others receive, and be glad with them.

God’s spiritual gifts to us as his church are the most wonderful things we can receive. This next section of Paul’s First Letter to the Corinthians deals with problems caused by immaturity in how we receive and appreciate God’s gifts. Paul seems to be responding to an issue that had been brought to his attention about these struggles in the Church at Corinth.

This section of the letter begins with chapter 12.

1. Now concerning spiritual gifts, brothers, I do not want you to be uninformed.
2. You know that when you were pagans you were led astray to mute idols, however you were led.
3. Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit.

A lack of understanding can lead to serious abuses. These next three chapters were to help them learn how to handle their gifts in a responsible way.

The word “gifts” doesn’t actually appear in verse 1. Literally it says “and about the spirituals …” [“tōn pneumatikōn” (τῶν πνευματικῶν)] Paul had a broad range of spiritual benefits in mind. Translators often bring in the word gifts from verse 4 because generally speaking all the things he’s writing about here are freely given by God.

What God gives to different believers, comes in different ways, and in different amounts, for different purposes.

The Corinthians were not appreciating that very well. Some abused the gifts God gave them. They became prideful of them, or were jealous of what God chose to give others.

Paul directed them back to the time before they became Christians. Many of those in Corinth were Gentiles converted from pagan religions. Paul described newly converted believers in his letter to the Ephesians, chapter 2:11-13, “Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands– remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”

In their past these new Christians were guilty of worshiping idols. They bowed to and hoped in mere statues and pictures that couldn’t speak. They were human inventions, things dreamed up that didn’t represent anything real.

When Paul mentions “mute idols”, he may have had Psalm 115:4-7 in mind; “Their idols are silver and gold, the work of human hands. They have mouths, but do not speak; eyes, but do not see.They have ears, but do not hear; noses, but do not smell. They have hands, but do not feel; feet, but do not walk; and they do not make a sound in their throat.”

Yet in their former spiritual darkness, they bowed and worshiped these objects. They even let these imagined deities lead them astray. We humans are blind and gullible while we’re cut off from fellowship with the true God.

The greatest gift of all is the regeneration of our lost souls by God’s grace. Before their salvation, many of them, Paul included, cursed the name of Jesus, the name they now were honoring as their Lord. They didn’t get where they are by anything they could take pride in. It was a work of grace, the moving of the Holy Spirit, which stirred their hearts to faith.

So Paul reminds them of this by some very simple reasoning. Very literally Paul wrote, “No one speaking by the Spirit of God says, ‘Cursed is Jesus’, And no one is able to say ‘Lord Jesus’ except by the Holy Spirit.” The word “accursed” or “cursed” translates the Greek word “Anathema” (ἀνάθεμα).

There can be no doubt that it isn’t just the words we say, but the soul’s trust that matters. Anyone can repeat words. But not everyone says them sincerely. A true profession of Christ can only come from a heart changed by grace.

That’s what Jesus warned about in Matthew 7:21-23, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ ”

The point is that anyone who curses Jesus – is speaking without the Spirit’s leading. Those who truly declare his lordship – do so by God’s grace only, not by their own power or choices. So if they credit their faith and entire spiritual life to God’s grace, certainly they need to realize that all their gifts are by that same grace.

To be jealous of what God gives others is to rebel against God’s wise distributions. To be prideful of the good gifts we have is to steal God’s glory instead of being humbly thankful.

All the provisions and abilities found
in the Church are from God.

4. Now there are varieties of gifts, but the same Spirit;
5. and there are varieties of service, but the same Lord;
6. and there are varieties of activities, but it is the same God who empowers them all in everyone.
7. To each is given the manifestation of the Spirit for the common good.

These statements don’t refer to totally separate things. We use our gifts as we get active serving in various ways. All our various gifts, ministries, and activities are evidences of God at work in his Church.

God is the source of every good endowment and blessing we receive. The word for “gifts” in verse 4 is “charismatōn” (χαρισμάτων). It means things that are freely given. It comes from the root verb “chari-ō” (χαριω) which means to show grace, or kindness. That’s where we get our word “Charismatic” which we usually use today for certain supernatural gifts.

The word for “service” in verse 5 is “diakoniōn” (διακονιῶν) . It means services given to help others. Our word “deacon” come from it. The Deacons are to humbly serve the needs of the church family. The word translated as “activities” is “energaematōn” (ἐνεργημάτων). Things we are energized to do.

The word translated as “who empowers” in this verse, “ho energōn” (ὁ ἐνεργῶν), is from the same root word. Our word “energy” comes from this Greek word. God energizes the people in his church to be able to carry out some amazing things.

Yet in all this diversity, there is only one who gives all these gifts. The source is the one who is Spirit, Lord, and God. God is spirit as to his nature, He is Lord as to his Sovereignty, and he is God as to his power. He distributes skills, opportunities, and desires to each as he sees fit. 1 Peter 4:10, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace:”

Similarly here in 1 Corinthians Paul points out that the purpose of the gifts is the common good. God gives us different jobs to do, and skills to accomplish each task. We should never become jealous or proud of others who have different gifts and assignments. Instead we should work together as a true family to benefit the church.

One of the founding principles of our country is stated in our nation’s motto: “e pluribus unum”. It’s a Latin expression which means, “out of many, one”. It was proposed in 1776 by our Founding Fathers for the Great Seal of the United States. 6 years later it was officially adopted, and was used on many of our coins. Our nation was strong because our diversity was used to jointly support our common goal: to preserve and promote the ideas of liberty and justice as stated in our founding documents.

As with our nation, so also in the church: We shouldn’t let diversity become a divisive focus, or let our unity be something we take for granted. We need to avoid being torn apart by jealousy, strife and self-centeredness. When we diverse people unite we can promote something greater than we are as individuals. We become stronger and our differences serve the whole body, not just the ourselves. Together we preserve the bond that holds us together.

Teachers, laborers, lawyers, or students shouldn’t use their skills to become so powerful that they take advantage of weaker groups to get more for themselves. They should use their skills responsibly, respecting the bond that makes us one.

In the church, each of us is important in God’s larger plan. Some can teach skillfully. Others have more time to pray. There are those who can cook foods, provide rides to church, repair things, or mow the lawn. Some can organize the business, vacuum the carpets, pull weeds, or watch the children. Each person needs to appreciate the skills of others, and work without jealousy or self-importance. This unity of those with different skills is what makes the church strong.

We need to treasure what holds us together along with what makes us different.

There is great variety in the gifts God gives his church.

8. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit,
9. to another faith by the same Spirit, to another gifts of healing by the one Spirit,
10. to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues.
11. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

This list of 9 gifts is representative of the abilities the Holy Spirit gives to individual believers in Christ. It’s not meant to be complete. In other places they are divided in other ways. Here it’s intended to show the diversity that comes together in our union as the body of Christ.

These gifts were specific to the church at the time Paul wrote. This was a transitional time in the unfolding of God’s plan. It was a time when new revelation was still being given. There was no completed New Testament to guide the new believers and their churches. There was a need to authenticate God’s messengers and message.

That era ended when the New Testament was completed. The gifts in the church today are different. But the point Paul is making is still important.

Some were given the utterance (word) of wisdom.
8. “For to one is given through the Spirit the utterance of wisdom, …”

Wisdom is the ability to understand the importance and relevance of what we know. In Godly wisdom, we see how circumstances and judgments we make fit with God’s word, his warnings, promises, and his larger plan.

The gift here is the “utterance of wisdom”. Some translate it as the “word of wisdom”. There are two primary Greek words in the New Testament which are often translated by the word, “word”.
– One is the word “hraema” (ῥῆμα) which is used about 91 times in the New Testament. It refers to actual words themselves. The things you look up in a dictionary, the individual words you write in a letter or speak in a sentence. For example this is the word Paul used when he wrote in Romans 10:17, “So faith comes from hearing, and hearing through the word of Christ.”
– The other word is “logos” (λόγος) which is used well over 300 times in the New Testament. This word is more about the expressing of an idea, communicating it so that others will understand something. John 1 begins by telling us that Jesus was the “word” sent from God to bring light to darkness. It isn’t referring to a dictionary word that stands for Jesus. It meant that he was the expression of God here to reveal his truths to us.

The word Paul uses here in 1 Corinthians 12:8 is “logos” (λόγος). The gift is not just written words about wisdom. It’s not “book knowledge”. It’s the Spirit given ability to express Godly wisdom so that others can benefit by it. These are the teachers, Pastors, Elders, many parents, and other lay-people in the church specially gifted to be able to make true biblical wisdom understood.

Some were given the utterance (word) of knowledge.
8. “… and to another the utterance of knowledge according to the same Spirit,”

Again, here the term “utterance” is sometimes translated as “word”. It’s the same word (logos) used about wisdom.

What is uttered to others in the church here is “knowledge”. This knowledge is made up of the facts God makes known to us by revelation and preserved for us in Scripture. Some in the church are specially gifted by the Holy Spirit to express this God-given knowledge effectively.

Some were given faith.
9. “to another faith by the same Spirit …”

That’s the ability God implants in his children that convinces them of the truth and to personally trust in it. It makes them rest confidently in what God says and to depend upon the Bible’s reliability. Faith isn’t an irrational or blind trust. It’s based on revealed truths from God’s word.

This basic trust in God is common to all believers by grace, but to some it is given in a greater way. Their more fully yielded confidence in God’s word and promises is a shining example to all of us.

Some were given the gift of healing.
9. “… to another gifts of healing by the one Spirit,”

All healing is from God: whether it comes by our immune system which he created or by medical treatment. At times when the Bible was being given, God moved his prophets to supernaturally heal some. It wasn’t done just to relieve suffering. It was only done in isolated cases to prove his power behind the gospel message.

Some in those early congregations were specially gifted to be able to supernaturally heal as the gospel was beginning to be spread and there was a need to show God’s power behind it. Among those able to heal supernaturally were the Apostles, and evidently some others in these newly formed congregations

Today, now that the Scriptures are complete and fully authenticated by the miracles performed back then, we pray for God to use the skills of medical people, medicines, and our immune system to bring relief when it is God’s will to do so. When we get well, God alone is to be thanked.

Some were given the effecting of miracles.
10. “to another the working of miracles, …”

Miracles aren’t just the amazing answers to prayer when we’re cured of disease, or when lost souls are transformed. Those are clearly amazing and are God’s work. But this word refers to special supernatural acts where physical laws were clearly set aside so that people would know that God’s messengers had true revelation to communicate. This was a very special gift to some in New Testament times, but it should not have been coveted by others.

Some were given prophecy
10. “… to another prophecy, …”

God has always provided us with his prophetic word. In Apostolic times it came by direct communication from God to some specially gifted individuals.

Today we have the prophetic word in our Bibles — truly a great gift to the church. The Apostle Peter put it this way in 2 Peter 1:19, “And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,”

Some know the Bible far better than others. We all should share what we know and seek those who know it well to be our advisors.

Some were given the distinguishing of spirits
10. “… to another the ability to distinguish between spirits, …”

False teachers were a very serious concern in Corinth. They’ve always infiltrated the church in every era. Some were specially gifted at recognizing error when it came disguised as truth. Our Bibles are the guide we use today when God no longer speaks to us by a continuing supernatural revelation.

Some were given various kinds of tongues
Paul goes into this issue in much more detail later in chapter 13.
10. “… to another various kinds of tongues, …”

The gift of “speaking in tongues” has to do with God’s warning in the Old Testament to Israel, that one day he would use foreign speaking people to judge his apostate nation. During the first century when the Jewish church was dissolving into one that included all nations, God gave the gift of speaking in tongues to some to fulfill the prophesy of Deuteronomy 28 and Isaiah 28.

Some were given interpretation of tongues
10. “… to another the interpretation of tongues.”

It doesn’t mean “translating” what the tongues speakers said. It meant “interpreting” the meaning of the sign gift. The word here is “hermaeneia” (ἑρμηνεία) from which we get our English word “hermaneutics”, the science of interpreting Scripture. Some were called of God to explain the prophetic meaning whenever this sign gift was heard.

11. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills.

God provides his church with a variety of gifts so that together they meet all her needs. In every period of history, we all need to work together unselfishly, appreciating everything everyone else brings to the body of Christ and keeping our attention fixed on the great goal that unites us together: that we honor God in all of life, and declare his grace and glory to others.

A God Honoring View of Our Gifts


Sometimes kids ask, “What did you get for Christmas?” It could be a very good question, if it’s asked out of real interest in the other person. But often it’s asked to compare who got the best or the most things.

Sometimes grown up Christians can be more immature than some children. Are you appreciative of the great diversity of gifts and personalities God gathers into his family? Do you see how important it is to use what you have or can do to help your church family be strong? Do you sometimes wish your gift was different? or greater? or that someone else’s was less?

Jealousy, covetousness, and pride are things that still linger in our redeemed souls. Until our Lord takes us out of this word and prepares us for eternity, those sins will always be there at times and to some extent.

But it was grace that transformed pagans into God’s children, that made each of us love the Lord and trust in his saving mercies. It’s that same grace that distributes to each of us our opportunities, interests, and skills.

To be most greatly blessed, and to be of greatest service to our Lord and to his church, we should lend all we can of ourselves for the good and growth of those gathered together in the family of God.

We’re called to keep our focus on the greater things — not just what makes us unique. When we blend our skills into the larger plan of God as it unfolds around us, we rise up above our worries and anxieties, and find ourselves as a joyful and productive members of the family of Jesus Christ.

(The Bible quotations are from the English Standard Version unless otherwise noted.)

Back to the Index of Studies in 1 Corinthians

The Passover Seder and the Lord’s Supper


by Bob Burridge ©2018 (using the New American Standard Bible)


The Last Seder Begins (Luke 22:15-18, John 13:26-30)

Jesus met with his 12 Apostles for the Passover supper the night on which he would later be arrested. They assembled in an “upper room” according to many translations. The term used there in the original Greek text is “kataluma” (καταλuμα) which is better translated as “guest room”. Archaeology shows us that many homes at that time and in that region were built of heavy stones and often divided into two or more rooms. When guests came, one of the rooms in the house became a guest room or “kataluma”. This room would be used by visiting family members, or even rented out for group gatherings as it was with the room used by the Apostles and Jesus for the last supper.

Jesus took on the role of a servant and washed their feet, instructing them about the humility of kingdom service. He warned them that a traitor was present among them. They wondered who would betray him, and argued among themselves about their rankings in the kingdom.

At some point Jesus began to lead the disciples in the Passover Meal. God had commanded that the Passover would be a permanent ordinance for his people. It was a memorial of what God had done in the Exodus (Exodus 12:14). It foreshadowed the coming Messiah who would die for his people’s sins, and set them free from spiritual bondage.

The set order of the Passover, is known as the “Seder”. The basic elements were instituted by God through Moses. There was the sacrifice, roasting and eating of the lamb, the eating of unleavened bread, and the remembering of the meaning of the Passover.

As Israel’s culture changed and the Exodus faded more and more into the past, the ritual was expanded but it preserved the meaning of the basic elements. For example wine came to represent the blood of the sacrifice used to seal the covenant between God and his people. The Passover Seder that is traditional today dates back to ancient times, but the ritual in the time of Jesus was somewhat different.

This outline follows that earlier form of the Seder.

1. The QADAESH: This first part of the Seder means “setting aside as sacred”. It prepared the participants for the meal. It set aside the elements as having a special meaning, and told the story of God’s deliverance from Egypt.

It began with the blessing of the wine (Luke 22:15-18). Passover wine was always red wine mixed with water. The wine was so important that Rabbis commanded even the poorest people must drink the four cups of wine at Passover, even if they had to bond themselves over to labor or borrow the money to buy the wine.

Wine represented the blood of the sacrifice that sealed God’s covenant. Ancient covenants were sealed with the shedding of blood. The best example is God confirming his covenant with Abraham in Genesis 15:9-21. The cutting of animals was a pledge that whoever breaks the covenant would be brutally killed. But in this case, God passed through the body parts showing Abraham that the LORD himself would suffer the penalty in place of his people when they break his covenant. The drinking of wine at Passover came to symbolize this shedding of blood that sealed the covenant.

It was during this first part of the Seder that Jesus introduced the Passover. Luke 22:15-18, “And He said to them, ‘I have earnestly desired to eat this Passover with you before I suffer; for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.’ And when He had taken a cup and given thanks, He said, ‘Take this and share it among yourselves; for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.’ ”

Jesus prepared them for the deeper significance of this meal. This would be his last Passover with them before the fulfillment of these things in the advancing of his Kingdom.

He said that he had “earnestly desired” to eat this last meal with them. Literally, “I desired desiring … to eat”, which is a Hebraism that conveys strong intensity. Jesus knew he was about to fulfill all that the sacrifices and promises indicated! The redemption promised from Eden forward was about to be accomplished!

Though the church was to celebrate this special memorial as a sacrament all through this age that was beginning, Jesus will not again join with them physically in the covenantal meal until after the final judgment when the church is united with him in eternal glory.

Jesus took the cup and gave thanks. After the blessing each participant drinks a cup of wine. This is the first of the traditional four cups of the Seder.

2. The URKHATZ: This next part of the Seder was the ceremonial washing of the hands. Water was poured over the fingers as a symbolic purification.

3. The CARPAS: This was the first of two “dippings”. The “Carpas” is a piece of green vegetable (parsley, watercress, lettuce, celery, or something similar). Each person dips the carpas into a bowl of salt water or vinegar. The bad-tasting dip represented the sorrow and tears of God’s people when they were held in bondage in Egypt before the Exodus. When the carpas is dipped, they all eat of it.

4. The UNLEAVENED BREAD is remembered. The Passover bread was a matzah, a flat cake of unleavened bread. It was part of Passover that was to remember the “bread of affliction”. Israel was reminded of the sorrows in Egyptian bondage, and it represented their hasty escape from Egypt when Moses led them out. They were not to wait for bread to rise with leavening.

5. The STORY OF THE EXODUS was retold. This memorialized God’s grace in delivering his covenant people. The telling of the Exodus story was always central to Passover.

6. First part of the HALLAEL PSALMS was sung. (Psalms 113-114 begins with “Praise the Lord”)

7. WINE was again blessed and sipped. This was the second of the four cups of wine.

8. A MATZAH was again blessed and eaten.

9. The MAROR: This was the second of the two dippings (John 13:26-30). Maror was bitter herbs (like our ground horseradish).

Before 70 AD when the sacrifice at the Temple continued, Rabbi Hillel described the Maror as a matzah with a piece of the roasted lamb which was dipped into the maror by the leader and handed to each person at the table.

After 70AD when the Temple had been destroyed, the piece of lamb was replaced by “kharoset”, a mixture of apples, nuts, cinnamon and wine. Each took a piece of matzah, dipped it first into a plate of bitter herbs, then into a plate of kharoset. They eat the matzah with the bitter herbs and kharoset to remember how the bitterness which was the portion of Israel, was sweetened by God’s goodness.

This second dipping was the “sop” or “morsel” Jesus used to indicate who would betray him. Jesus had just announced that there was one among them who would betray him. His announcement that one will turn against him was to stir them to self examination. Jesus doesn’t seem to have identified the traitor to everyone. It was probably John who asked Jesus who it would be. In John 13:26 Jesus answered him saying, “That is the one for whom I shall dip the morsel and give it to him.”

When Jesus actually handed the morsel to Judas he urged him to go do what he had been planning (John 13:26b-29). It says, “… So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. And after the morsel, Satan then entered into him. Jesus therefore said to him, ‘What you do, do quickly.’ Now no one of those reclining at the table knew for what purpose He had said this to him. For some were supposing, because Judas had the money box, that Jesus was saying to him, ‘Buy the things we have need of for the feast’; or else, that he should give something to the poor.”

Satan had entered the heart of Judas completing his decline, that is he was able to be controlled for wicked purposes. As a child of the devil Judas was becoming like his evil spiritual father. His inclination was like Satan’s – to put his own selfish gain above honoring God. Nothing hindered the devil’s free activity in his fully yielded servant.

It’s significant that it was this bitter herb that Jesus used. It was a sorrowful moment when he handed that matzah to Judas.

None of the other Apostles understood what it was that Jesus sent Judas to do. They imagined other ways to explain what Jesus said to him and why Judas left. Since he was the treasurer they assumed he was being sent out to buy something needed or to give to the poor (John 13:29).

Judas left immediately after the second dipping. Verse 30 says, “And so after receiving the morsel he went out immediately; and it was night.”

The giving of the dipped morsel to Judas took place during the seder, but before the actual partaking of the lamb or the final matzah and wine. The morsel was given before the institution of the bread and wine which would become the elements of the continuing celebration of the Lord’s Supper for the New Testament church. Jesus sent him away to do his deed with haste. Judas left “immediately” indicating there was no intervening activity. Jesus had “fenced” the table. The Lord’s Supper instituted that night was for God’s people only. It’s an abomination if those unworthy partake of it. It causes harm to them and to the whole church that would admit them.

Considering 1 Corinthians 11

There were abuses at Corinth concerning the Lord’s Supper. Paul warned that the unworthy should not partake of it. Self-examination before partaking was commanded. He gave a serious warning in 1 Corinthians 11:29-30, “For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. For this reason many among you are weak and sick, and a number sleep.”

The New Testament books give the Elders of the local churches oversight of the Lord’s Table. It’s the duty of the church to refuse the sacrament to the unworthy. This is called “fencing the table.” It should be made clear that only those who have been admitted to the table by the officers of a local church body should partake. The officer’s responsibility in admitting members is to be sure they personally and credibly profess faith in the work of Jesus Christ alone for the forgiveness of their sins, and that they understand the Lord’s Supper as it is served to the gathered body of Christ in worship.

Jesus fenced the very first table by sending away Judas before they partook of the Passover lamb, and before he gave new meaning to the elements changing the passover meal into the covenant meal of the post-resurrection church, the sacrament of the Lord’s Supper.

The betrayer had no part in the spiritual blessings of the community of Apostles, or of the church. He was sent out confirming his own lostness. Meanwhile Jesus confirmed his grace and love to the remaining apostles.

The Climax of the Passover Seder

10. SHULKHAN ORAEC: This means, “the table is prepared”. The Passover reached its climax in the eating of the Passover lamb. The meal always included unleavened bread, wine, and the roasted lamb. Along with these each family provided the best they could afford (it was comparable to our Thanksgiving Day meals).

The last solid food eaten was a piece of the sacrificed lamb. They ate nothing else after that. The only consuming left was of the final two cups of wine.

But after the meal Jesus did something different. He again took the matzah, the unleavened bread. The Passover lamb was up to that time to be the last morsel in their mouths. But now the lingering morsel will be this bread.

The tradition wasn’t really being eliminated. The lamb represented the Messiah. Now the bread would represent the Messiah. In other words: that which represented him would still be the last morsel.

There are four accounts in Scripture of the institution of this sacrament: Matthew 26:26-30, Mark 14:22-26, Luke 22:19-20 and Paul in 1 Corinthians 11:23-26 .

Jesus originally spoke in Aramaic. Each New Testament author translated his words into Greek. The authors related what Jesus said without attempting exact quotes. Exact quotes were not common in that day. The Holy Spirit kept each report and translation into Greek accurate and without error. Together we get a full view of what Jesus taught. (NOTE: Matthew and Mark say things similarly. Paul is similar to Luke.)

There is significance in what Jesus did with the bread.

1 Corinthians 11:24, “and when He had given thanks, He broke it, and said, ‘This is My body, which is broken for you; do this in remembrance of Me.'”

Jesus took up the bread. God’s law demanded they eat only unleavened bread at Passover. It was the bread of affliction, unleavened to show how they “came out of the land of Egypt in haste” (Deuteronomy 16:3). They were not to take time to let it rise, because God’s deliverance was about to happen without delay. They were to show unhesitating obedience to what God demanded.

Today not all demand that its important that the bread be unleavened. The Greek churches condemned using unleavened bread as a remnant of Judaism. The Latin church reacted against this and demanded unleavened bread. The Reformers saw leavening as a matter of indifference but generally preferred it to be unleavened. They only objected to the use of wafers which the Roman church introduced because they are not bread in any sense.

He gave thanks (according to Matthew and Mark). He blessed it (according to Luke and Paul). There is no essential difference in these expressions. The prayer Jesus probably prayed at that time is called the motzi.

ברוּףְ אַתׇּה יהוה אֱלׄהֵנוּ מֶלֶך הָעוֺלׇם הַמּוֺצִיא לֶחֶם מׅן הָאָרֶץ
[Beruq atah, Adonai Elohaenu, meleq ha olam, hamotsi lekhem min ha-eretz]

It’s translated, “Blessed are you, O LORD our God, King of the universe (or eternity), who brings forth bread from the earth.”

It’s a declaration of the blessedness of God, and an acknowledgement that he is the one who ultimately provided the bread. It was both a blessing and a thanksgiving.

He broke the Bread. This was an action so significant that it was recorded in all four accounts. We always include it in administering the sacrament today. In making atonement for us, the body of Jesus was itself broken.

There is significance in what Jesus said concerning the bread.

Putting the four accounts together, Jesus said, “Take, eat, this is my body which is given for you. Do this in remembrance of me.”

When Jesus said, “This is my body” it was a startling statement! Certainly he could not have meant it physically. He stood there before them. They could see his body as he broke the bread. No reasonable person at that table would have thought Jesus meant that the bread he held was in fact his physical body. Yet, He was obviously saying he was present in the bread in some special way.

The relationship Jesus had with the bread that night was the basis for the on-going relationship he has with the bread in the Lord’s Supper as we celebrate it today.

There are four main views of the presence of Christ in the sacrament:
1. ROMANIST – This view holds that Jesus is present in the elements physically, though they appear to be bread and wine. They say the bread and wine are miraculously transformed into the actual physical body and blood of Christ (transubstantiation).

Though the characteristics of bread and wine remain, they are no longer what they appear to be. The bread and wine are gone. The body and blood of Christ are there but have no visible characteristics of their own.

Wafers were made to replace bread as part of this view so that no crumb or particle of Christ’s physical body could be desecrated by falling to the floor.

2. LUTHERAN – This view holds that Jesus is present physically with the elements. The actual physical body and blood of Christ are supernaturally mixed with the physical bread and wine. The physical body of Jesus is “in, with, and under” the elements (consubstantiation).

3. REFORMED – This view says that Jesus is present spiritually in the elements as true believers partake of it in faith. We really partake of him, but in a spiritual sense, not a physical one.

4. ZWINGLIAN – This position teaches that Jesus is only present in our minds when we partake of the elements. He’s not present in them in any real way. The elements are only symbolic object lessons representing Christ’s body and blood (memorialism).

The Reformed view is unique because it recognizes a real spiritual presence of Christ in the elements. He does not have to be there in a physical sense to be really there. We have God’s promise and assurance that we partake of our Savior in a real sense, and that he attaches his promise that there are real spiritual benefits conveyed to believers as they celebrate the Lord’s Supper properly.

Bread is a particularly good representation for the body of Christ. Throughout the ages it has been an important sustainer of life. The Hebrew word for bread in the Old Testament is “lekhem” (לֶחֶם). It is often used as the general word for food. Jesus was born in Bethlehem, a name which comes from the Hebrew expression “baet lekhem” (בת לחם ) which means, “house of bread”. Jesus referred to himself as the “Bread of life” in John 6:35,48. He is the source of our spiritual nourishment. There in verse 51 Jesus said, “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” and in verses 53-56 he said, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him.”

Spiritual nourishment isn’t limited to the partaking of the Lord’s Supper. All believers partake of Christ spiritually and are nourished by him. But when he instituted this Sacrament he gave us a commanded ordinance by which we would be reminded of his promise, show our trust in his words, and exercise our faith by this obedience and therefore be specially nourished.

It’s not the bread, the ritual, or the Pastor administering it that brings the special spiritual blessing to the partaker. It’s the Holy Spirit ministering to us through the sacrament and explained in God’s word read at the sacrament that blesses us.

Jesus said this is for you. Some of our Bible versions also say that his body is “broken for you”, and some simply say it is “for you” in 1 Corinthians 11:24. The word “broken” is in most surviving ancient texts, but not in a few old copies.

This verb is not there relating to Christ’s body in a few old copies and five later copies. Three of those include notes where an editor added it as a correction to the copied text.* The verb “broken” relating to Christ’s body is found in the rest of the manuscripts I have been able to check.** I found no place where an ancient editor corrected a copy that included this verb by saying that it should not be there.

Neither reading changes the basic interpretation of the text. Neither side denies that the body of Jesus was broken for his people. Some are concerned that this breaking of the body of Jesus would contradict John 19:36 which said that no bone of Christ was to be broken. But the word for “broken” in John 19:36 is “suntribo” (συντρίβω), and the word for “broken” here in 1 Corinthians 11:24 is “kla-o” (κλάω). This is the word used in all the ancient copies for the breaking of the bread by Jesus to distribute it. A body can be broken and severely wounded without harming the bones.

Jesus said “do this in remembrance of me” (1 Corinthians 11:24). He didn’t mean only to remember him as a person after he left them. He meant that in eating it they should remember his work of atonement, and his promise. He was giving himself for them as the Passover Lamb. He would become a substitution in his death for all they deserved at God’s hands. Paul called Jesus “our Passover” back in 5:7 of this letter. John the baptist called him “the Lamb of God” in John 1:29.

The church is to use this meal as a way not only to remember him, his promises, and his work of grace, it also is a way to exercise our faith in the promise of the Spirit to nourish us with the special spiritual presence of Christ. This is why we say there is real spiritual blessing in the Lord’s Supper.

This statement by Jesus makes the Lord’s supper a direct commandment. It also shows that it is to be a perpetual practice until he comes again.

This is a meal in which the covenant community is to share.

1 Corinthians 10:16, “Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?”

The meaning is connected with its representing the shared body of Christ. This is why we sometimes call this meal “Communion” (as in the King James Version of this verse). When we come together around the Lord’s Table we each partake of Christ in a special way. In partaking of Christ together, we enjoy special union with one another.

There is significance in what Jesus said about the wine.

Jesus took the cup. The first two of the four cups of Passover wine traditionally followed the meal. The third cup was filled right after the meal. The Jews commonly called it “the Cup of Blessing.” In 1 Corinthians 10:16 Paul wrote, “Is not the cup of blessing which we bless a sharing in the blood of Christ? …” His reference may indicate that it was this third cup that Jesus consecrated. The term “Cup” is used figuratively for the wine it contained.

There is no direct statement in the Bible that would make us doubt that this was real fermented wine. The uses of the terms used in Scripture show that there was no difference between the wine used in Passover, other celebrations, and in daily meals. It also makes it clear that this same wine could be abused if taken in excess. There are warnings in Scripture against drinking too much wine. The same word is used in each case such as the accusation at Pentecost in Acts 2:13, and the turning of water to wine by Jesus at the wedding feast in Cana (John 2).

Like the issue of using leavened bread, the Reformed churches see the matter of fermentation of Communion wine in this post-resurrection era as mostly an indifferent matter. But it should be the juice of the grape in keeping with the terms used.

Like leavening, fermentation of the wine is usually seen as a mere circumstance. But unlike leavening, which once represented the haste of the Jews in expecting immediate deliverance and in being ready to obey God without delay, fermenting had no historic significance regarding the Passover wine.

The early Tatiani are often quoted as a prime example showing that early believers abstained from using fermented wine. But this group also abstained from eating meat, and from marriage saying that such things are from Satan. They only drank water, not even unfermented grape juice. Their view would not qualify as an example of a Bible believing group.

Some American churches in the recent past turned to grape juice to avoid unnecessary offense to some total abstainers who were offended by wine. This continues where some church members continue to be total abstainers.There is no compelling reason to risk offense over this issue. Some churches offer both wine and grape juice and leave it up to the individuals as to which they choose to drink.

Some Christian churches use fermented wine diluted with water which they say represents what appeared to be water along with blood when the side of Jesus was pierced as he hung on the cross. The Jews have used fermented wine as far back in the time as we can trace.

When the meal was finished there was the fourth and last Kiddush (קידוש), the blessing of God for the wine. The prayer Jesus probably prayed at that time goes this way:

ברוּףְ אַתׇּה יהוה אֱלׄהֵנוּ מֶלֶך הָעוֺלׇם בּוֹרֵא פְּרִי הַגָּפֶן
[berukh atah, Adonai Elohaenu, Meleq haolam, borae peri hagaphen]

Translated it means: “Blessed are you, O LORD our God, King of the Universe, who creates the fruit of the vine.”

Jesus then explained the meaning of the cup as recorded in 1 Corinthians 11:25-26, “In the same way He took the cup also, after supper, saying, ‘This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes.”

Shed blood is the key element in any sacrifice for sin. At the sealing of the covenant by Aaron, Nadab and Abihu and the seventy elders of Israel, “Moses took half of the blood and put it in basins, and the other half of the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people; and they said, ‘All that the LORD has spoken we will do, and we will be obedient!’ So Moses took the blood and sprinkled it on the people, and said, ‘Behold, the blood of the covenant, which the LORD has made with you in accordance with all these words.'” (Exodus 24:6-8)

Leviticus 17:11 says, “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.”

The New Testament directly connects the blood of Jesus with the blood that sealed God’s covenant as described in the law. Paul wrote in Ephesians 1:7, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,” And Hebrews 9:22 it reminds us saying, “according to the Law, one may almost say, all things are cleansed with blood, and without the shedding of blood there is no forgiveness.”

The wages of sin is death (Genesis 2:17, Romans 6:23). The shedding of blood represents the death of the sinner. But God promised to send the Messiah to die in place of His people. The death of the Old Testament animal sacrifices, and the shedding of their blood, represented the Messiah’s death. The wine at the Passover represents the blood shed in the sacrifice. It represented the Messiah’s death in the place of his people.

This God-commanded symbol at communion continues to represent the shedding of Christ’s blood that sealed the covenant of God’s grace.

His blood represented the sealing of the new form of the covenant. All four accounts of that last supper of our Lord identify the cup this way. There is no evidence that there are two separate covenants. The Bible offers abundant evidence that there is but one covenant of grace administered in different ways as God’s truth became more and more clearly revealed.

The Old Covenant refers to the time before Christ, when God’s people lived by the promises of a coming Messiah. Old covenant believers showed their faith in God’s grace by making sacrifices depicting the future anticipated death of their Savior.

The New Covenant refers to the time after Christ had come in fulfillment of God’s promises of a Messiah. New covenant believers show their faith in God’s grace by trusting in the finished work of Christ. What was foreshadowed and promised, became fulfilled, realized. What was hoped for had come.

This is the distinction made in the prophets, in the books of Hebrews, Galatians, Romans, and wherever these terms are used. Paul explained it in Galatians 3:17, “… the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise.”

The blood of Jesus was shed “for many” not for all. The idea that Jesus’ blood was shed for all is without biblical foundation. Jesus repeatedly made it clear that he came to redeem only those given to him by the Father who sent him. (See his direct statements in John 6:37,53-58 17:2,9. See also Isaiah 53:5-6, Matthew 1:21, Acts 20:28, Romans 8:33, and Ephesians 1:4-6.)

The compromise view that Jesus died “potentially” for all, but only “efficiently” for the elect is without biblical evidence. This is the “Amyrauldian view” condemned by the reformed churches and explained very well in the impressive book “The Death of Death in the Death of Christ” by puritan scholar John Owen.

Jesus came to save those chosen from eternity past by grace alone. It was for them, and for them alone that his blood was shed. Had he shed his blood intending to save some who are never saved, then he failed, and his blood was ineffective in bringing them to him in faith. A clear impossibility for an all-powerful sovereign God.

Both the old and the new covenant meals depict the same thing.

The new form of the covenant meal (the Lord’s Supper) includes the same basic message as the old form (the Passover meal): the atonement is provided by the promised Messiah for his people.

The coming Messiah was represented by a Lamb being sacrificed. Jesus is identified as the “Lamb of God” (John 1:36). Three times in the Revelation Jesus is referred to as the Lamb that was slain (5:6,12 13:8). 1 Corinthians 5:7 referes to him saying, “… Christ our Passover also has been sacrificed.”

There is no doubt as to what Jesus meant. The broken bread and the poured out wine represent his body which also was represented by the Passover lamb itself. The blood sacrifice was about to be fulfilled. The new covenant meal would no longer be a bloody sacrifice.

The Lord’s Supper is a Sacrament It is a set of outward symbols, bread and wine, which represent and the partaking of Christ’s body and blood in their power to settle our moral debt to God’s justice. When received in faith, the believer actually partakes of Christ spiritually in that he is nourished by the Savior according to the promises attached to that obedience by God.

Jesus said in John 6:51, “I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for the life of the world is My flesh.”

This comment was misunderstood by the Jews who did not understand the spiritual nature of what Jesus was saying. They argued saying in verse 52, “… How can this man give us His flesh to eat?”

Jesus answered in verses 53-57, “… Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me, he also shall live because of Me.”

There is no time when we more directly remember and show our partaking of Christ spiritually, than when we participate in the Lord’s Supper as our Savior commanded.

Do we understand the comfort and assurance promised here? Jesus was saying that his blood would be shed to finally complete what all the old sacrifices were illustrating: the removal of guilt from all God’s people!

The Lord’s Supper is a covenant meal as was the Passover meal. When we partake in faith, the Holy Spirit ministers to us by means of the word spoken and symbolized in the ordinance, to really bless us with the spiritual presence of Christ.

Come expecting great blessing at the Lord’s Table!


Notes:
* [“broken” relating to Christ’s body is missing in one 3rd century papyrus copy (P46), one 4th century uncial (B), a 9th century minuscule (33), codex Vaticanus, the original text of Sinaiticus (the word is added as a correction by an early editor), two 5th century uncials (A and C where it is added as a correction), a 10th century minuscule (1739 where it is added as a correction in the margin)]
** [“broken” relating to Christ’s body is found in the corrected versions of Sinaiticus and C. It is there in the uncial copies: D, G, K, P, and ψ, the minuscules: 81, 88, 104, 181, 326, 330, 436, 451, 614, 629, 630, 1241, 1739(marginal), 1877, 1881, 1962, 1984, 1985, 2127, 2492, 2495, the hundreds of Byzantine texts, the church lectionaries, the Italian and Syriac versions, and most references in the early church fathers.]


Bible quotations are from the New American Standard Bible unless otherwise noted.

Divisions Among Us

Studies in First Corinthians


by Bob Burridge ©2017

Lesson 26: 1 Corinthians 11:17-22 (ESV)

Divisions Among Us

Maybe you’ve been in a crowd where you felt out of place. Maybe you wore something inappropriate for the occasion. Or maybe you just couldn’t find anything in common to talk about. You listen to conversations but have no clue what they’re talking about.

You hear some people talking about astronomy and walk up expecting to fit in because you’ve always loved looking for Orion or the Big Dipper on a starry night. But when they start talking about Schwarzschild Singularities and the Penrose theorem you decide you can’t say anything the others would care to hear about.

So you drift over to a conversation where you hear people mention cars. You’ve always dreamed of owning a nice vehicle where you didn’t have to pay for costly repairs. But they’re talking about things like hemis and E-Bodies, whatever they are, so you wander off again looking for somebody who speaks English.

You hear someone comment on their spectacular mate and suspect you’ve finally found a conversation you can identify with because you know how important your spouse is to you. But then you find out they were talking about how they used some classic chess combination to gain a material advantage in the middle game to force an eventual and spectacular check-mate.

Baseball fans, music fans, theologians, and cooks; Collectors of dishes, coins, art, and books have a language and world of their own. In some situations it can make others feel cut off and alone.

What’s truly sad is when some who claim to be followers of Christ find themselves unable to fit in comfortably with the rest of the family of God.

In our spiritual immaturity we tend to be most at ease around those most like ourselves. Fellowship or even our gatherings for worship can get somewhat exclusive. Sometimes groups within the church tend to only include those who dress a certain way, or share the same background, hobbies, or economic status. There are times when some unique interpretation of a portion of the Bible becomes the test of fellowship, and a reason to judge the those who hold a different view. We need to remember that not all have the same level of understanding of God’s word as others.

While we don’t want to tolerate heresy or those who reject the plain teachings of Scripture, it’s important to respect minor differences in our understanding as we all humbly try to learn together.

As with most things in life, judgments have to be made. When we limit our fellowship based on prejudices and selfish motives we poison the church, obscure the gospel, and make those who need the gospel feel unwelcome.

The Corinthian congregation had a problem with disunity.

Paul wrote in 1:17-19;

17. But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse.
18. For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part,
19. for there must be factions among you in order that those who are genuine among you may be recognized.

Paul’s concern continues to deal with when people gather as a church. Public worship and times of congregation fellowship were part of God’s plan for his people. Some talk about organized religion as if it’s a bad thing. It was God who organized it to work a certain way, and that way is always good. But fallen humans have often changed God’s order and made it into something different, something bad.

There was something wrong when the Corinthians assembled for public worship. There were divisions and factions among them. This was one of the main reasons that made Paul write this letter. Back in chapter 1 he explained about the report about them which he received from Chloe’s people,
10. I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.
11. For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers.
12. What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.”

Paul had warned them about the false teachers that had come into the church. They were getting people to forget about the unity they had in God’s teachings and promises. They were getting them focused on the opinions, practices and theories of men. As a result, the church was divided into groups each claiming different leaders: Paul, Apollos, Cephas, and Christ. The word Paul used here for divisions is the Greek word “schismata” (σχίσματα). We get our word schism from it.

When we stand on different foundations we have little left that holds us together. Without the union of our Souls in Christ, minor things become overly important to us. So the church became divided by cultural and national backgrounds, particularly between those who were raised as Jews and those who were Gentiles. There were also class distinctions because of differences in education, social status and income.

In part Paul believed that what he heard was true: He hadn’t seen it first hand, but he had reliable reports. He also knew that not all the believers were guilty of the things that divided them.

But Paul saw a way the divisions among them could be turned around for God’s glory. In verse 19 he said that there must be factions. The words mean that it’s something necessary. There were purposes in those divisions, good ones, if they let God’s word be their guide.

The word used here for factions is the Greek word αἱρέσεις from which we get our word “heresies”. The word originally meant to take hold of something like when a city is captured, or we seize upon something by making a choice. It came to be used for schools of thought where some group held to some particular view. When the held view that unites people is contrary to God’s word it causes trouble.

In God’s plan, there was a good reason for his allowing these divisions in the church. This doesn’t mean that their divisions were good in themselves. Even things that aren’t good in themselves can be used by God in a good way.

In this case, they were exposing an important distinction in the church.
On the one hand, it exposed the trouble makers. They were the ones who formed factions around unbiblical teachings. They stayed in the church promoting immorality and distorting God’s truth. They also excluded and looked down upon those who were culturally different.

They were tolerating things that shouldn’t be tolerated, and being intolerant about things that shouldn’t divide them.

But, on the other hand, the situation could make those who are faithful to God stand out. Instead of creating a perverse unity with those who are exclusive and in error, they needed to be united around what God called them to be. They were his church, God’s spiritual family.

Paul encouraged them to correct the abuses
that were destroying their church.

20. When you come together, it is not the Lord’s supper that you eat.
21. For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk.
22. What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not.

The Lord’s Supper was supposed to be a solemn part of public worship, God gave it to be a covenant meal showing our union in Christ by God’s provision displaying his grace and mercy.

But some had turned it into an exclusive party time. The influential and rich feasted and got drunk, while those of less status were left out and had nothing.

What was left wasn’t the Lord’s Supper any more. It had become a drunken banquet. It was a shameful situation, and it was becoming their standard custom.

They had lost the true meaning of their gathering in Christian Communion at the Lord’s Table. If they wanted to have private parties they could do that in their own homes and avoid desecrating the worship of the church and insulting other believers.

Did they think Paul would have been impressed with their well attended celebrations? He wasn’t. But that’s often the attitude when outward things crowd out our faithfulness to God’s word. Pride in the big party atmosphere and large crowds gives a feeling of success. People feel they must be right if they have big followings and attract the best people.

Church history is filled with deceived people who think highly of themselves because, as one preacher put it, they have more nickels, noise, and noses.

For example: The Roman Church built a rich and powerful empire, expensive cathedrals and had a budget larger than many countries. Their material success and outwardly impressive rituals keep millions in their oppressive grip. Many of today’s mega-churches have traded God’s ways for marketing techniques to become huge. They promote horrible distortions of the Bible, compete with one another like businesses, and exploit the needy for their own riches, popularity, and growth.

But this isn’t just a problem in large institutions like those.

The New Testament churches were small in comparison. The Corinthian congregation and others probably met in homes, not in big auditoriums. But it was there that this problem was already hurting God’s Kingdom on earth.

Divisions and factions often form when trendy appealing ideas and false doctrines take root. Those who don’t agree are often spoken of as lesser Christians, or even as the enemy. Factions form in the churches that often try to degrade and defy the authority God gives to the ordained church leaders. Study groups often form with the sole purpose of teaching against what the church believes.

But there’s also a more subtle divisiveness that hurts even a small and sound church. The guilty members probably don’t even see what they do as being divisive. Are members selective in how they greet and welcome visitors? Do they get together with those with whom they have a lot in common, and ignore others? Are there people left standing alone during refreshment time? Do we turn our worship and fellowship into an exclusive party with our closest friends? but we ignore those who come looking for a church to care for them? those who dress differently? or who look different? or who appear to be less well off?

James 2:1-4 and 8-9 warns us, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, ‘You sit here in a good place,’ while you say to the poor man, ‘You stand over there,’ or, ‘Sit down at my feet,’ have you not then made distinctions among yourselves and become judges with evil thoughts?”

“If you really fulfill the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.”

When we get together for worship or in our times of fellowship, we need to be aware of where we direct our attention. We don’t want to be guilty of making some believers feel like they don’t fit in with God’s spiritual family.

Often people pray for opportunities to serve their Lord, then when he brings others into their lives, they’re too busy to notice them, or they judge them unworthy of including them in fellowship.

We have a union in Christ that transcends our cultural, economic and ethnic barriers. As creatures of God, all struggling to live in a challenging world, we have plenty in common with every other person who crosses our paths or visits church. Specially we should have an interest in all who claim to be Christians. Maybe they have a lot of maturing to do, but helping them is our duty.

We should be careful not to shut people out of our fellowship, even when it’s unintentional. There are always times when we can go on and on about special interests in private. But we should never indulge our own interest while we let others feel cut off.

We’ve been greatly blessed in many ways.

We ought to be a good spiritual family made up of friends of all kinds and ages. This gift of Christian family fellowship is to be both enjoyed and shared, not kept for ourselves alone.

As we meet people during the week, when visitors come to church, our job is to include them, encourage them, and make them feel specially welcome. If they are believers in Christ, help them grow and appreciate their part in God’s kingdom. If they are not believers, try to help them learn the power of the Gospel of Christ. We should show how a redeemed person loves others, because God first loved them. We should tell them about the union we have when we believe in the work of Jesus Christ.

We should not be like many of the Corinthians who had a good time partying with friends, but who offended God and created divisions in the church.

When we learn to love our neighbors as ourselves, we show our love for God, and that his love is at work in our hearts.

(The Bible quotations are from the English Standard Version unless otherwise noted.)

Back to the Index of Studies in 1 Corinthians

Reformation and Toy Soldiers


by Bob Burridge ©2017

There is an interesting connection between little toy soldiers made out of lead, and the basic approach of Reformed Theology.

When I was very young my Dad, my brother, and I made our own army of little toy soldiers. We put chunks of lead into an electric melting pot, then poured the melted metal into molds to make soldiers of various shapes. When the lead cooled we opened the molds and had dozens of little warriors to play with.

Out behind our two-story house in South Buffalo, New York my Grandfather had ordered some gardening soil. It sat there in a low mound for awhile which made a perfect battlefield for our freshly made soldiers. My Grandfather saw how much we loved the play area so he ordered more for his garden and that one became my official “dirt pile”.

My soldiers engaged in hand to hand combat and encounters with toy tanks. After a few rough battles some of them became a bit mangled up. Lead is soft and bends easily. But we were the makers of the soldiers so there was no problem. After awhile we just put the mangled soldiers into the melting pot and poured them back into the mold again. They had become misformed so they needed to be re-formed.

There is a similar process when we work with the teachings of God’s word. Our Theology comes from the mold of God’s written word. As long as our Theology is in the shape given to us in Scripture, we have the truth as God revealed it to us.

Like the soft lead of my toy soldiers, our books, lectures, and debates can become misshapen when we battle with other ideas. Since we are finite creatures with imperfect minds not fully free from sin and misunderstandings, we often mangle God’s truth on our own as we bring our own human assumptions into the mix of God’s truth.

Truth has always been the target of evil and the victim of our fallen human nature. All through Scripture we see that there are some who twist things around to fit their culture or their fallen assumptions about God and about themselves. Prophets were sent to correct the misshapen ideas that slipped in among God’s people in ancient Israel. Jesus and his Apostles often confronted false teachings which some believed were true ideas. After the Apostolic Era there were segments of the Church which introduced beliefs and practices contrary to those taught in the Bible.

In the time of the Protestant Reformation, the Reformers challenged the church to return to the Scriptures alone as the source of what they believe and practice. The Theology of the day needed to be Re-formed, poured back into the mold of Scripture to restore it to the form given to us by God himself.

God directed Moses to write a warning to the people about false prophets. What God had directly revealed is the test of truth. If a teacher is not teaching things completely consistent with what God had said, he should not be believed or honored.

Deuteronomy 18:20-22, “But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die. And if you say in your heart, ‘How may we know the word that the LORD has not spoken?’– when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him.”

In Acts 17 the Berean believers were called “more noble” because they searched the Scriptures daily to test what they heard from the Apostle Paul. They tested it against the only objective authority available to them as a standard, the Scriptures.

Acts 17:10-11, “The brothers immediately sent Paul and Silas away by night to Berea, and when they arrived they went into the Jewish synagogue. Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.”

In Paul’s Second Letter to Timothy Scripture is directly cited as the reliable test for truth.

2 Timothy 3:16-17, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.”

The historic Reformed Confessions of Faith were not to be used as a standard for what we should believe and practice. They are unique in that they point to Scripture alone as the source of truth. The first article in the Westminster Confession of Faith is titled, “Of the Holy Scriptures.” There it immediately says that the Bible is the only foundation for truth.

WCF 1:9, The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.

WCF 1:10, The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.

Later in chapter 31 the Westminster Confession makes it very clear that it was not written to be a source of truth. Scripture alone is our teacher. The Confession is a helpful but admittedly fallible teaching tool which is to be tested against God’s infallible word.

WCF 31:3, All synods or councils, since the apostles’ times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.

We should never stop evaluating what we believe and practice to be sure it has not become misshapen. We need to keep pouring our Theology, all our beliefs, back into the mold of the Bible to restore it to the form preserved for us by our Creator. That’s what “Reformation” means — Re-Forming things back into the form God gave us. Scripture alone is the test for what is true about God and about us. It defines how we worship, what constitutes marriage, family, human life, the limits and duties of civil governments, and all else in life.

May we all be reformers, prayerfully and carefully studying the Bible to bring all things into agreement with what God himself says is right and true.

Note: Bible quotations are from the English Standard Version unless otherwise noted.