Seeing Our Sinfulness

I do not claim to have perfect knowledge of my own heart (1Cor. 4:4), but what I do know frustrates me greatly. My family knows how easily discouraged I often am, how quickly I become impatient when under stress, and how much pride resides in me. I spend most of my waking hours every week working in the text of Scripture, but the more I learn and the more I teach, the more convinced I am of how far short of God’s standard I truly fall. It gets easier every week to confess with the congregation, “Christ Jesus came into the world to save sinners, of whom I am the foremost!” As frustrating as this experience is for me, I am convinced it is the way it ought to be. True growth in grace should be paralleled by an increasing awareness of our need for that grace, a growing sense of our own inadequacy and a greater resting in the righteousness of Christ.

Growth in Christ should make us more humble, not arrogant. The more arrogant we are, the more we reveal how little we truly know, both of God’s holy standard and of ourselves. A child who first learns to play Chopsticks on the piano may think much of his or her ability, but an accomplished pianist winces at timing errors an untrained ear could not even detect. This is the function of the law and of a growing understanding of it. The increase of law means an increase in human sinfulness (Rom. 5:20), and increased awareness of the divine law means increased awareness of our failure to measure up to it (cf. Psa. 19:11-14).

This becomes a helpful test of whether we are actually growing in grace or simply increasing our theological knowledge. Is study and religious devotion making me more humble or haughty? Am I filled with an increasingly awareness of my own lingering sinfulness or by awe at my holiness and spirituality? “Knowledge puffs up, but love builds up” (1Cor. 8:1-3), and what matters is the true knowledge of God that refers to knowing and being known by Him and walking together in love. This is the knowledge that will matter in eternity, not how many Bible or theology questions one can answer eloquently, but whether one knows God and is known by Him. We do not want to dismiss the importance (nay, necessity) of a sufficient doctrinal knowledge for saving faith, but neither do we want to equate knowing religious facts with knowing God. True growth in grace involves seeing our sinfulness more clearly and seeing the Savior as most precious of all. –JME

He Was Born to Die.. and Rise... and Reign

It is easy to get distracted at this time of year. There are plans and parties, garland and gifts, family and friends, all of which occupy our time and attention. Even those determined to “Keep Christ in Christmas” can easily find themselves swept up in the materialism of the age or the busyness of the season. If we attempt to re-focus our hearts on Christ’s Incarnation, the redemptive-historical event being celebrated, we may be distracted in another way. The baby Jesus transfixes us. We imagine the sweetness of the scene—a rather unhistorical perspective on events that were bloody, frightening, and occurred in close proximity to animals. We may think of Mary and Joseph, the shepherds and angels, the wise men and their gifts, or the few stories we have in Matthew and Luke of Christ’s childhood. But in our reflections, as appropriate as they may be, we are in danger of forgetting the real point of the Incarnation.

Jesus was born in order to die. The Incarnation was necessary because Man was appointed to death because of sin and only God could pay the appointed penalty. Jesus was not born in Bethlehem so that we could have a winter holiday and erect trees inside our homes. He was born so “that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery” (Heb. 2:14-15). He was born to save us from our sins, to save us from wrath and Hell. He was born to die, and rise, and reign over all His enemies (cf. John 12:23-28; 18:37).

It is not wrong for us to celebrate the birth of Jesus or the historical event of the Incarnation. But we must be diligent to keep it in its biblical and theological context. The birth of Christ is not an isolated event in the pages of Scripture; it is the antepenultimate event in God’s redemptive plan. The Incarnation is preceded by centuries of preparation. “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive the adoption as sons” (Gal. 4:4-5). This is the context within which we must see the birth of Christ. This is the larger perspective we need to properly celebrate Christmas. We must see it in light of God’s sovereignty and our need of redemption. The climatic moment of the Incarnation is not the manger; it is the cross and tomb.–JME

The End of an Era, the Dawn of a New Day

Next Sunday, December 13, 2015, is the last Lord’s Day our congregation will be meeting on this campus. Community Christian Church moved onto this property on November 18, 1973. The church began meeting in Building A (our current worship center) in January 1977. Community Christian Church met and ministered here a long time. But much has changed. The vast majority of those worshipping with us today were not part of the church two years ago. In the last 27 months our congregation has gone through extraordinary transition, including significant changes in our doctrinal and ministerial focus, strategy, and leadership. We experienced great division; many long-time and part-time members left, while many new believers have come and made this church their home. Our new name is quite fitting since we truly have gone through a period of reformation catalyzed by the teaching of the Bible.

It is appropriate for there to be mixed feelings about leaving this campus. There always are in situations like this. We are excited about the future but somewhat anxious. None of us had any idea what God had in store for us two years ago, and none of us know for sure what lies ahead. This church has seen good times and bad times in forty-two years on this property. Long-time members will take away good memories, and all of us should look forward to the open doors for ministry that lie ahead.

Transitions are always a little scary. Even Israel second-guessed the exodus and wished they were still slaves in Egypt. How silly we are as human beings, preferring the misery of the familiar for the blessing of the future. It is okay to be a little scared or uncertain about what lies ahead. But let’s not allow the Adversary to rob us of our joy and convince us the best years are behind us. That is never the case for a Christian.

This is a time to be thankful. We should be thankful for past blessings. We should be thankful for God’s faithfulness in the last two years. We should be thankful for the provision He has made for our future, not only temporally as a congregation on earth, but eternally as part of the Body of Christ. There may be some tears; there may be some heaviness in our hearts, but there should also be hope as we look ahead. All things in this life change, but we trust One who never changes. He holds our future in His hands. –JME

We Preach Exclamation Points, Not Question Marks

One of my heroes growing up in the Churches of Christ was a gentle, godly man who was known for saying, “We preach exclamation points, not question marks.” Now there is a sense in which we ought to be more than a little skeptical of this statement. We ought to be sensitive to the fact that while Scripture is sufficient in matters of life and godliness (2Tim. 3:16-17; 2Pet. 1:3-4), there are many areas where we must exercise judgment and caution (e.g. Rom. 14). It is not virtuous to be dogmatic when we ought to be reserved. Speaking more loudly does not make what one says more true.

Having made that qualification, there is much to commend in the original statement. Far too many preachers and pastors have exercised a teaching ministry of thinking out loud when they should have been proclaiming “Thus says the Lord.” It may be easier and less controversial to speculate, rarely taking a side, to simply facilitate conversation, but it is not the task to which ministers of the Word are called (cf. Acts 20:28-32; 1Cor. 1:22-29; Eph. 4:11-16; 2Tim. 4:1-5). It is not speculation that will call men out of darkness and into God’s marvelous light; the gospel is the Spirit’s instrument for doing so (Rom. 10:17; 1Pet. 2:9).

There are times for a preacher, pastor, or teacher to be cautious, charitable, and to give others the benefit of the doubt. But there are times to name names, denounce false doctrine, and identify soul-damning error for what it is (e.g. Matt. 23; Gal. 2:2-6; 5:12; 1Tim. 1:5-11, 19-20). We need wisdom to distinguish exclamation points from legitimate question marks, and we need to spend the greater part of our time and energy proclaiming the former rather than the latter. Unfortunately it often seems as though some Christians are more willing to divide over tertiary issues than to rightly draw lines over primary issues. It is just as wrong to be dogmatic about matters of judgment as it is to refuse to draw lines where Scripture is emphatic and clear.

A faithful teacher of the Word will raise thoughtful questions and help hearers to think more carefully through issues of Scripture and theology. But merely raising questions is not the teacher’s ultimate role. We are called to proclaim truth, not question it. May God grant us the wisdom and courage to do so faithfully and effectively. –JME

Living in a Foreign City

"You know that you who are the servants of God dwell in a strange land; for your city is far away from this one…. Have a care, therefore: as one living in a foreign land…. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commands and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it." 

–The Shepherd of Hermas 50.1, 6-10 (mid-2^nd century)

I have traveled to foreign countries for missions work twice, once to Eastern Europe and once to Central America. There was never a moment during either trip when I forgot that I was not at home. The entire time I knew I was a stranger in a strange land. The language, customs, and culture that surrounded me were very different than my own. This does not mean they were wrong or bad. I enjoyed eating the local food, meeting the people, and, in the case of the first trip, studying the language. But it was still foreign to me. I was an outsider, and I knew I would soon be leaving and returning to my own people and land.

The NT uses similar ideas to describe our place in this world. Peter refers to Christians as “elect exiles” and implores them “as sojourners and exiles to abstain from the passions of the flesh” (1Pet. 1:1; 2:11). Paul reminds his readers they ought to “deal with this world as though they had no dealings with it” because it is passing away (1Cor. 7:31).

We can and should enjoy the wholesome things of this world as gifts of a good and loving God (Ecc. 3:11-13). We are not to separate from the world; we are to be salt and light within it (Matt. 5:13-16). But we must bear in mind “This world is not my home; I’m just a passin’ through. My treasures are laid up, somewhere beyond the blue.” This world is not our home, and we must beware becoming too comfortable in it. Enjoy life, and use what God provides for His glory. But know who you are, where you belong, and where you are going. –JME

Antithesis amid Commonality

For Christians are not distinguished from the rest of mankind either in locality or in speech or in customs. For they dwell not somewhere in cities of their own, neither do they use some different language, nor practise an extraordinary kind of life. Nor again do they possess any invention discovered by any intelligence or study of ingenious men, nor are they masters of any human dogma as some are. But while they dwell in cities of Greeks and barbarians as the lot of each is cast, and follow the native customs in dress and food and the other arrangements of life, yet the constitution of their own citizenship, which they set forth, is marvellous, and confessedly contradicts expectation. They dwell in their own countries, but only as sojourners; they bear their share in all things as citizens, and they endure all hardships as strangers. Every foreign country is a fatherland to them, and every fatherland is foreign. They marry like all other men and they beget children; but they do not cast away their offspring. They have their meals in common, but not their wives. They find themselves in the flesh, and yet they live not after the flesh. Their existence is on earth, but their citizenship is in heaven.

-Epistle to Diognetus 5.1-9 (mid-2^nd century)

Antithesis and commonality are two words that describe a lot about our relationship as Christians to the world in which we live. We are in the world, but not of the world, at least, not in the truest sense. “Our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ” (Php. 3:20). We are citizens of an earthly nation (Acts 22:26-28), but this is only temporary since one day the kingdom of this world will become the kingdom of Christ (Rev. 11:15-19). One day “the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” and judged by God (2Pet. 3:10).

We stand in contrast to the world in which we live, yet we share much in common with it. What distinguishes us as Christians is our relation to God by grace through faith. Outwardly we appear ordinary. We marry and raise children. We go to school and have jobs. We buy houses, plant gardens, go on vacations, buy new clothes, attend movies, socialize with friends, watch sports, vote in elections, and live like most others in our society. But fundamentally there is a radical difference, because none of these things define us; Christ does. We are more than the sum of our activities. Our significance is the result of God’s love. –JME

Has God Said?

When the serpent spoke to Eve in the Garden, he called into question the content, context, and consequences of God’s revealed word. “Did God actually say…?” the Devil asked. In doing so, he sought to insert doubt into the woman’s mind. Was God’s word really as settled as her husband, Adam, seemed to think? Was God protecting Adam and Eve from something dangerous, or was he actually holding out on something good? Was God’s word really an absolute law, or was it only a guideline or rule that could be disregarded with little or no ill-effects? It did not take long for Eve to decide God’s command about the tree could be disobeyed, and humanity has suffered the consequences ever since.

What worked for the serpent in the Garden continues to work in his devilish mission today. The Devil calls into question the integrity, beauty, and authority of the divine word, and fallen humanity is more willing to embrace the Devil’s lies than the Divine Lord’s law. The Bible is full of controversial, politically incorrect statements and decrees, to which men and women ask, “Did God actually say this?” By the time enlightened man finishes deconstructing the Word of God, Paul was a misogynist, Jesus was prone to make mistakes, and Adam was a fictional character.

Has God actually said? You and I have to make a decision about that. Will we trust what God has said in His word? Will we trust what the Church has confessed to believe from the mouth of God for the last two thousand years? Or will we decide we know better? Will we abandon our former confidence in the goodness of God’s revelation, discarding what we now deem as a simple, unenlightened faith for a more exciting adventure outside the borders of the Garden? Does it matter what Scripture says, or are we willing to re-interpret, revise, or otherwise ravage it?

There was really no question that day in the Garden what God had said, but Adam and Eve decided that was not enough for them. They were no longer sure God’s Word to them was for their good. They wanted something else, something more. They certainly got something else, but not anything more. Indeed, humanity has enjoyed less ever since we decided that it doesn’t really matter whether God said it or not. –JME

Ephesians 2:1-10: A Review of the Gospel

Halloween... You Mean, Reformation Day?

Halloween has become a rather controversial holiday among North American Christians in the last few decades. There are obvious questions about the moral and spiritual propriety of some things associated with and glorified by modern Halloween customs. Unfortunately, fundamentalist critiques of the holiday often include historical revisionism and extreme rhetoric suggesting any participation is a compromise with the Devil. This is inaccurate and unhelpful.

It is regrettable that so many Christians who oppose Halloween have no awareness of the Protestant significance of October 31: Reformation Day. This was the day Martin Luther nailed his 95 Theses to the door of the church in Wittenberg. No one could have anticipated, not even Luther himself, how significant this action would be. Luther’s 95 Theses called the Roman Church to repent in light of Scripture and launched what would be known as the Protestant Reformation.

Luther’s actions on October 31^st were so significant that Reformation Day eventually became a formal festival in Lutheran and some Reformed churches and a national holiday in Germany, Slovenia, and Chile. Whether the church should appoint a formal celebration of this anniversary as a “holy day” is debatable. (It certainly seems inconsistent with the Reformed emphasis on the Regulative Principle of Worship.) However, it is part of our history and heritage as believers. It is an event of tremendous importance that profoundly shaped both the western world and the church as we know it today. The Lord used Luther’s 95 Theses and the teaching and piety of other Reformers to bring about great awakening and revival and renewal within His Church.

We will not be having any formal celebration of Reformation Day in our services on October 25th, though we will sing A Mighty Fortress is Our God (written by Luther and traditionally sung on Reformation Day) in the morning service and Faith of Our Fathers in the evening service. But we should, at least, be aware of the historical significance of it. There is more to be said about this time of year than candy, costumes, or Christian debates about Halloween. There is history to remember, God’s providence to praise and give thanks for, and heroes to admire. Soli Deo Gloria! –JME

When Does God Rescue His People?

When the Lord led Israel out of Egypt, He put them between a rock and a hard place. Actually, it was a sea and the Egyptian army. This was a deliberate decision by the Lord (Ex. 13:17-18). There were other ways they could have gone, but God ordered their departure so that the Egyptians would be drawn out of their territory and destroyed at the sea (14:1-4). The Lord ordained this crisis to manifest His glory and power in the deliverance of His people (14:13-18, 30-31), but He literally snatched them from the jaws of death and defeat.

This story came to mind as I ruminated on a ministerial concern last night, and it occurred to me this is a recurring and consistent pattern in Scripture. Water only came from the rock when the people had run out of it. Manna fell from heaven only when there were no other options for food. The Lord raised up judges only after Israel’s enemies came in to pillage and plunder. Israel’s kings won victories only after being attacked by great armies. The Messiah came only after the covenant nation was sent into exile and returned limping, without her former glory, and in bondage to the Roman authorities.

The Lord delivers His people from danger and destruction, in the midst of crisis. He may spare us from many potential dangers (Matt. 6:13), but we rarely if ever know about any of those. He does not promise to keep us from danger. He never promises evil will not overtake us. He does promise evil will not overcome us and that He will never abandon us in the midst of it (Rom. 8:28-39; 1Cor. 10:13; Heb. 13:5-6).

When does God rescue His people? In His own time, and usually just in the nick of time. He orders our lives for His glory, not for our comfort, peace, or enjoyment. God is most visibly a great Savior when He accomplishes a great salvation. His power to deliver His people from evil and danger is most evident when the danger is greatest, when the crisis is at its climax. We should not be surprised to find ourselves teetering on the brink of total destruction. Be assured God has a purpose and plan. His power is great. His promises are sure. His purpose will not fail. Stand still, and see the salvation of the Lord. –JME

Baptism and Historical Novelty

One of the more persuasive arguments against the Reformed doctrine of paedobaptism is the charge of historical novelty. Before I became convinced the Reformed were correct to baptize the infants and children of believers as members of the visible covenant community, I would often comment that Reformed infant baptism was a beautiful idea but altogether unattested prior to the fifteenth century. The same argument is often made by Baptists in debates with paedobaptists. The indictment is this: the Reformers retained the Roman practice of infant baptism but were forced to create a new justification for it in view of their Reformed doctrine of salvation. No longer could the baptismal regeneration of infants be affirmed—as Rome and the early church, including Augustine, taught. Therefore, Calvin formulated a novel defense of baptism based on OT covenant models. This justification is unattested prior to the Reformation and misreads the NT by failing to recognize the newness of the New Covenant, or so the Baptists say.

The earliest history of the church in terms of the practice of baptism is obviously in dispute. Both Baptists and paedobaptists are convinced the historical record is on their side, but due to the occasional nature of the earliest Christian literature outside of the NT, it is unsettled whether the baptism of infants was the universal practice of the church in the first three or four centuries. What is clear is that by the fourth or fifth century infant baptism was the universal practice of both the eastern and western church and continued to be so until 1522 when the Anabaptists rejected infant baptism and launched a theological tradition that continues to this day.

So who is the historical novelist? The charge of innovation by Calvin is worthy of serious consideration. I am satisfied Calvin’s rationale is not novel and was, indeed, a reform of infant baptism along biblical, historical, and theological lines. But even if we grant that Calvin’s justification was innovative or previously unattested, how can we avoid making the same charge to the modern Baptist objection to infant baptism? No one in the early or medieval church made the argument for credobaptism that Baptists do today. In fact, the earliest critic of paedobaptism, Tertullian writing at the beginning of the third century, raises his objection on the basis of theological assumptions no modern Baptist would affirm, that post-baptism sins cannot be forgiven.[1] Moreover, Tertullian was evidently arguing against the typical (universal?) practice of the church in his day. If infant baptism was so thoroughly entrenched in the church’s practice by the beginning of the third century, a strong argument can be made for its presence in apostolic times.

The historical data must be confronted fairly, and Reformed paedobaptists must beware of reading the church fathers anachronistically in light of the Reformation. But Baptists do not have the historical high ground. Indeed, they are arriving late to the party. For the theological descendants of Hubmaier and the Anabaptists to charge Reformed paedobaptists with affirming a novel view of baptism is rather hypocritical. If anything, both the Reformed paedobaptist and the credobaptist would seem vulnerable to the same charge from Lutheran, Anglican, and even Roman Catholic theologians. Both Reformed paedobaptists and Baptists (reformed or not) believe their view of baptism is biblical and historical. The issue ultimately must be settled by exegesis, not by charges of historical novelty or anachronism, which could be argued by both sides. –JME

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[1] Cf. Aaron Denlinger, “The First Baptist Theologian: Tertullian of Carthage (c.160 – c.225)” Reformation 21 http://www.reformation21.org/blog/2014/10/the-first-baptist-theologian-t.php (accessed March 3, 2015).

Teaching, Transparency, and Touchy Subjects

Almost everyone who is a member or attends Reformation Bible Church does so for one reason: the teaching of God’s Word. I hope the relationships, the corporate worship, and the opportunities for service are also enjoyable and edifying, but let’s be honest, the reason most of us are here is because we take God’s word seriously. Before I was called and since the day I arrived, I have done my best to be transparent and to communicate regularly about my teaching strategy and plans. The church grows through the teaching of the Word (Rom. 10:17; 16:25-27), and the minister’s task is to present the whole counsel of God for the edification of the Body (Acts 20:26-27, 32; Eph. 4:11-12). There is never a week where I ask, “What do I feel like preaching?” Every lesson, every series, is planned well in advance as part of a prayer-full strategy for growing a healthy, faithful church.

It would be much easier to do a series on How To Be A Good Neighbor right now. After spending almost two years in Romans and going through such tremendous upheaval during that time, you could argue what the church needs right now is something… easy, soft, fuzzy, cuddly. Instead, we are tackling the doctrine of baptism and beginning to work through the Westminster Confession of Faith. Not the most ecumenical themes on the Christian menu. It may seem like a poorly planned poke in the eye, but actually, it is part of the larger strategy we hung out front on day one.

We don’t agree on all of these topics. We have differences on baptism, the covenants, predestination, election, and the atonement. The way I see it we have three options, only one of which is biblical. The elders could simply take a position on each of these issues and require every member to agree with it or leave. There are a number of churches that handle doctrinal disagreement on secondary issues that way, but it is divisive and wrong. We could confine our teaching to general topics on which everyone agrees and just pretend the differences do not exist. A lot of churches do this, but it is unhealthy and unbiblical. Or we can acknowledge our differences, love and respect one another, and open our Bibles to seek better understanding of one another and of God’s Word. At the end of the day, some of us will continue to disagree, but we will be better informed, and we will love each other in spite of it. I think that is the only reasonable, biblical, and faithful option and is the only way to build and grow a faithful church. So that’s what we’re doing, at least, as best we can, and it is what we will continue doing. Thanks for being part of the journey. –JME

Thinking Biblically About Abortion

Preliminary Issues for Preaching on Baptism in 2015

Sunday I will begin a 3-4 week preaching series on the subject of baptism. We will be surveying the doctrine and practice of baptism in the Bible as well as examining the question of infant or household baptisms. Since our congregation began baptizing the children of believers this year, the elders and I feel it is important to spend time explaining and demonstrating from Scripture why we regard this to be biblical. Before we begin this study, however, there are three preliminary issues I wanted to address.

First, we need to be clear on definitions. Paedo refers to infants, and credo refers to belief. So paedobaptism is the baptism of infants, and credobaptism is the baptism of believers only. Covenant baptism refers to the baptism of a believer’s children based on the fact those children are set apart to God in the visible covenant (1Cor. 7:14). This latter definition is what separates infant baptisms at RBC from those administered by the Roman Catholic Church, for example, the latter practicing infant baptism based on their belief it remits original sin.

Second, we need to address the question of modes, i.e. how baptism is to be administered. Contrary to the insistence of many credobaptists, immersion is not the only mode of baptism taught in the New Testament or likely exemplified in it. This is an important but separate issue. I have previously written on this subject (here and here), and questions regarding the mode of baptism are welcome during Wednesday night’s Q&A.

Third, we need to emphasize the scope of Scripture. Credobaptists who insist on sola Scriptura (Scripture alone) sometimes neglect tota Scriptura (all of Scripture) on this topic. But the Bible is one book, with one God, one covenant people, and one covenant of grace running throughout. Unless something in Scripture is explicitly limited or set aside (e.g. civil and ceremonial regulations in the Mosaic Law), it still counts. We must form our understanding of baptism, and all other doctrines, based on the total teaching of Scripture, not just one part of it.

I am excited and thankful for the opportunity to deliver this teaching series, and I encourage you to be praying about it. Our aim is to glorify God and to faithfully follow His word. There is no agenda other than that. I never expected two years ago how my view of baptism would change, but I don’t regret it either. Soli Deo Gloria! –JME

Worshiping the God Who Is

More than once, and most recently just a couple of weeks ago, I have read or been told, “If the god you believe in exists, I would not worship him because he would be a moral monster.” Interestingly, while such statements are made by atheists decrying the “Christian” god, I have more often heard this from angry Arminians who are offended I believe God chose certain people to save before the foundation of the world (Eph. 1:4), gave them to the Son (John 17:6), wrote their names in the Book of Life before creation (Rev. 17:8), irresistibly draws them (John 6:37), and both justifies and glorifies them despite their manifold faults and the Devil’s interference (Rom. 8:29-30). Moral monster, indeed.

There is a larger issue at stake here, one more basic than the topics commonly claiming attention. The question is whether believing in God—the true and living God, the only God that is, the One who is unchanging, all-powerful, and does whatever He pleases in heaven and on earth (Psa. 135:6)—the question is whether believing in that God is up for debate. Do you believe in the god you worship because you like what you know of him (or her, for all of you goddess worshippers who are not reading this)? If your approval of god’s personality and program is the basis of your faith in him, then let me urge you with great fervency to repent, because you are an idolater. It is not the true God that you serve but one re-made in your own image. You may call him by the same names (e.g. Yahweh, El Shaddai, Lord, Jesus Christ), but so do the cults. You worship the god you want, not the God that is.

We worship God because He is God: almighty, creator, sovereign, and holy (Psa. 96). We love God because He is good: gracious, merciful, slow to anger, and abounding in mercy (1John 4:8-10). Woe to us if we reverse the two. We do not choose to worship God because we approve of Him. He is GOD, and He does not need (or crave or even show interest in) our approval (Psa. 50). Thanks be to God that He is loving, He is kind, He is good, because He did not have to be. If He were a tyrant, we would still be obliged to bow before Him. But as it is, we have been brought near to a loving Father who forgives our sins.

If you reject certain doctrines because you do not like them, because they offend your sensibilities or violate what seems right and fair to you, then it is not God that you worship, but a god made in your own image. It is idolatry. God’s reality is objective, not subjective. His character is immutable, not provisional. His work is always right, whether it seems right to us or not. We are called to recognize and worship the God that is, not pretend He is other than what He has revealed. –JME

Staying Ahead of the Pain

Anyone who has ever had to take prescription pain medicine after surgery has probably heard the expression stay ahead of the pain. Usually this refers to taking pain medicine on a schedule, before you need it, in order to keep the pain at a manageable level. If you wait until you are hurting to take the medicine, the pain may become overwhelming, and the medicine may be unable to overcome it or take longer to do so.

During Elijah’s recent hospitalization, Kirstie and I have been reminded of God’s palliatives for the soul: Scripture, prayer, and the worship of the saints (including the preached word and sacraments). The word of God sustains us in times of trouble (Psa. 119:71, 92, 114), prayer reminds us our Father knows and cares (Php. 4:6-7; 1Pet. 5:6-7; 1Jn. 5:14-15), and the worship and fellowship of the Church reaffirms the Lord’s promises and that we are not alone in waiting and watching for His return (Psa. 122; 1Cor. 11:26; Heb. 10:19-25). Stress and trouble is always easier to bear when we avail ourselves of the means of grace. Trials are not easy, but God’s grace makes them bearable and sanctifying.

It is especially important in seasons of trial to be diligent in using God’s means of grace to sustain our souls and strengthen our faith. We can easily be distracted by the urgent concerns troubling our hearts at such times. Daily Bible reading is certainly less urgent than physical crisis. Prayer may not seem imminently practical. And so we focus more on what is pressing than on what is important. We neglect the word and prayer and the worship of the saints, and we find ourselves increasingly overwhelmed by the emotional pain of the moment.

We must learn to stay ahead of the pain, to apply God’s medicine for the soul before the distress has become urgent, before our sorrows are so great they obscure the brilliance of God’s glory shining above and around us. We must discipline ourselves before the trial comes, and even as we walk through the trial, meeting God in His word, seeking His blessing in prayer, worshiping His holy name and being reminded of what is true, what is real, what will last, and what will not. Do not wait until the pain is so great you can no longer focus on Scripture. Do not wait until you have no words left to pray. Be diligent each day to feed and nurture your soul using the means God has provided. Stay ahead of the pain, and watch God use your pain for His good purposes. –JME

Fretting Over Evildoers

“Fret not yourself because of evildoers; be not envious of wrongdoers!
For they will soon fade like the grass and wither like the green herb.
(Psalm 37:1-2)

Elijah has been asking to lead prayers with the family, and lately every prayer has included three requests: (1) that our nation will repent, (2) that our government will make good decisions, and (3) that daddy will not lose his job. His concern about these issues is so great that he has reminded us when we “forgot” to pray for our nation. Elijah put together his three-point prayer almost entirely from observing adult conversations between his mom and dad and brethren in the church. We have talked to our kids about current events and the potential implications for Christians and churches—though we have not discussed it with the boys in the same detail as with their older sisters—but very little time has been spent conversing about it, and we have not had the kind of “serious conversation” that might make them fearful or worried about the future. Nevertheless, Elijah has picked up enough of the larger conversation to be concerned, and so he is praying earnestly about it every day.

This morning I opened my Bible and came upon Psalm 37 once again. The Hebrew word translated fret in the ESV might better be translated be angry (cf. Gen. 4:5; 30:2; 31:6; 34:7). There is a proper, even necessary, anger the righteous should feel toward evil and evildoers. Jesus was angry when he saw religious hypocrisy and the abuse of the Temple (Mark. 3:1-5; 11:15-17). John the Baptist was stirred up by Herod’s immorality (Luke 3:19) as Paul was by Athens’ idolatry (Acts 17:16). The Bible commands us to hate evil (Psa. 97:10; Prov. 8:13; Amos 5:15); we cannot be passive towards it. But, as Psalm 37 affirms, our indignation toward evil should not unsettle our souls. We know evil will not ultimately triumph because Christ already won the victory (Col. 2:15).

We must balance righteous anger against sin and human sinfulness with the joy and peace that comes in trusting the Savior, Jesus Christ. We grieve because of the ungodliness around us, but to adapt Paul’s language concerning the dead, we do not sorrow as those who have no hope. We know the victory is already won; we simply await the arrival of the conquering King. Each day we watch and pray, waiting and hoping with great anticipation for the coming of our Lord in glory.

At the same time, we must be faithful while we live in this fallen world. Our dreams of heaven and hope of the parousia must not take us from the responsibilities of discipleship and stewardship here and now. Paul addressed this kind of error in his letters to the Thessalonians, and he exhorted them “to aspire to live quietly, and to mind your own affairs, and to work with your hands, as we instructed you, so that you may walk properly before outsiders and be dependent on no one” (1Thess. 4:11-12). We must be faithful to Christ today, even as we live in anticipation of that day when we see Him coming again to claim His own. –JME

Keeping the Main Thing in Ministry, the Main Thing

“Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you. Practice these things, immerse yourself in them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1^st Timothy 4:13-16)

It is hard to write about pastoral ministry, at least, it is hard to do so when you are a pastor. It is easy for teaching on the subject to seem (or be) self-serving. When that happens, a pastor’s credibility in speaking on other issues can suffer. It is understandable why pastors sometimes decide speaking about their own role in ministry is just not worth it.

A pastor is expected to be and do many things. Not all of the things asked of him are bad or even inappropriate. But quite often all of the “extra things” a pastor is asked to be and to do become so time-consuming and overwhelming that what he is called to be and to do by God begins to suffer. The pastor’s primary calling is not to be a friend (though he should be), a counselor (though he will have to be), a helper (though he is usually glad to be), or a CEO (he ought not to want to and ought never to have to be). The pastor’s calling is to be a minister of Christ, serving the Word and sacraments to the Body of Christ so as to build them up in faith, equip them for living faithfully and obediently, and proclaim the way of salvation in preparation for Judgment on the last day (cf. Acts 6:1-7; Eph. 4:11-16; Col. 1:24-29; 1-2 Timothy; Titus).

Take another look at the passage quoted above. What does Paul say ought to consume Timothy as a minister of the gospel? The public reading, exhortation, and teaching of Scripture. Attentiveness to the gift and calling of God confirmed by the elders. Immersive dedication to the work of studying and teaching God’s Word. Personal holiness. Introspection in life and pedagogy. And perseverance in the same with a view toward salvation, both personally and pastorally. These are the things pastors must devote themselves to daily, week after week, for the sake of their own soul and of the souls entrusted to them.

We live in an age of celebrity pastors. Pastors are often CEOs, motivational speakers, and social and political leaders as much or more than they are true ministers of Christ. Many exercise their ministry and influence independent of the church. Too often they lack meaningful accountability to the ecclesiastical structures the Lord gave us for the Church’s good. Churches expect their pastors to be hip, relevant, popular, and, to some extent, worldly in their focus and engagement. But this is not the plan God revealed in the Bible. The Lord gave His Church ordinary pastors to use ordinary means in faithful and largely unexceptional ways to proclaim an extraordinary message of grace. May the Lord raise up such men to lead and teach in churches today, and may churches demand such ministers who will so keep Christ before them.–JME

The Importance of Tradition

“Tradition is the living faith of the dead.
Traditionalism is the dead faith of the living.” –Jaroslav Pelikan

“Recognizing the ancient church’s commitment to articulating and defending the historic, orthodox Christian faith against false teaching, we also affirm the four ancient creeds: the Apostles’, Nicene, Athanasian, and Chalcedonian Creeds. These are faithful and biblical confessions, particularly in clarifying the doctrines of the Trinity and the Incarnation of Christ.” –RBC General Statement of Faith, Article X

Modern evangelicalism is so wed to the spirit of this age that many Christians have little acquaintance with or use for Church history, ancient creeds, Reformed confessions, and the truly catholic (universal) traditions of the Christian Church. Many do not know or care about their history, and we all are poorer as a result. Christianity cannot be unfastened from its historical roots, because the Christian faith is founded on the belief God acted in history and unfolded His redemptive plan, not just in our lives or lifetime, but over thousands of years through men and women who lived and died in hope of the resurrection. Christianity is a historical faith, so any expression of it that denies, discards, or otherwise undermines that history is essentially un-Christian.

           

Oftentimes when people think of “tradition” they think of boring, narrow-minded, formulaic routines that mean little to those that practice them. Some think this way about hymns and responsive readings, creeds and confessions, or weekly communion. It certainly is possible for any or all of these to become meaningless repetition. If we sing those hymns without thinking about them, without speaking those words from the heart to each other and to God, then we are not worshipping at all. The same could be said for each element of worship.

           

While we must constantly beware of the temptation of traditionalism, we should also continually be mindful of the importance of tradition. We are not the first Christians to walk the earth, read the Bible, “do church,” or seek to evangelize the world. We need less innovation and more serious biblical and historical contemplation of the reality of God's presence and work in and among His people since the dawn of creation. We ought to learn from tradition, not rely on it for our authority, but appreciate what it has to teach us and how much we depend upon it, whether we realize it or not. History has a tendency to humble us, to place in proper perspective our role in light of God’s larger scheme. Such humility is always appropriate for Christians and churches. –JME

Handouts for the Book of Genesis

I recently completed another teaching series through the Book of Genesis. During the course of that series, I developed and distributed supplementary handouts covering the entire book. These are not teaching outlines. They are supplemental guides for further study, reflection, and application. –JME

Supplementary Handoutsfor the Book of Genesis (PDF)

Teaching Series on the Book of Genesis (YouTube Playlist)

Downloadable Audio on the Book of Genesis

An Ordinary Church Preaching Extraordinary Grace

American evangelicalism is saturated with churches following the “Burger King Model of Ministry.” The message is “Have It Your Way” and Sinatra’s “I Did It My Way” is the theme song. In this environment people select a church based on what they want in a ministry. Music, programs, prestige, and experience are primary factors in finding a church home.

In such a climate, RBC’s commitments must seem radical. We are not interested in tailoring church to individual preferences or felt needs. We want to be focused entirely on Christ. Everything we do flows out of our commitment to structuring every aspect of ministry—leadership, worship, discipleship, outreach, communication—according to the principles and precepts of the Bible. We are content to offer quite ordinary programs. Worship as a church on the Lord’s Day. Sunday School, Wednesday night, and supplementary Bible classes to edify and equip the saints. But where are the youth programs? Where are the social events? Where are all the things the church is supposed to provide to keep us busy and happy?

We don’t believe social activities, life enrichment, and entertainment are the church’s responsibility to provide. Don’t misunderstand; we have (and will continue to have) potlucks and social opportunities every month for members to enjoy together, but worship and the ministry of the word is primary. We believe the church is to focus on being the church. When our lives are not so cluttered with programs and events, we have time, space, and energy to invite our brethren into our homes or out for a meal. We create opportunities for fellowship and life enrichment at the level of the family. Who are the people in your congregational group? Start inviting one couple over every week. Get together with brothers and sisters for coffee and conversation about what you are learning and how you are growing in the Lord. Set aside time each week to call or write a note to a few members from your church family to let them know you were thinking about and praying for them that day.

The church cannot be all things to all people. If it tries, it ceases to be the church at all. We want this church to be an ordinary church. We aren’t trying to keep up with mega-churches or other ministries. We aren’t interested in stealing sheep or wooing Christians from other congregations with programs. We are an ordinary church, preaching an extraordinary message of grace. And we wouldn’t want it any other way. –JME

Living as Exiles in a Corrupt Country

If the events of the last two months have done nothing else for American Christians, we can hope they have finally and forever disabused us of thinking of the USA as a “Christian nation.” We’re not, never have been, and never will be. Contrary to the extravagant claims of some dispensational speculatists (and Mormon pundits like Glenn Beck), America is not a covenant nation, we are not God’s chosen people, and the survival of this world does not depend on our existence. Stop it already. We are a nation founded, thank God, on principles of religious freedom. Some, by no means all, of our founders were Christians or, at least, Christian-ish. Our founding documents identify God as Creator and source of personal liberty. All of that is great, but let’s put it in modern perspective.

Since 1973 America has destroyed and dismembered between 53-57 million unborn infants with the government’s blessing and support, then we sell their organs. We make the Third Reich look like a kindergarten schoolyard bully. We license the marriage of same sex couples. We pay people who won’t work (not just those who can’t) and give them more money if they are sexually irresponsible as well as lazy. Does this sound like a godly nation?

What can we do about it? What we really need is a God-fearing, conservative President. Nope, we tried that. It didn’t change much. But if a moral majority controlled the Congress… no, we tried that too. It didn’t help much either. Maybe if the judiciary or the media or…. Friends, at what point will we recognize there are no political solutions to moral and spiritual problems? I believe in being politically and socially active. If you are connected to me on social media, you know how much energy I have devoted to Planned Parenthood in recent days. But the earliest Christians did not expect or even attempt to turn Rome into Israel. They knew they were “sojourners and exiles” living in a hostile land (1Pet. 2:11-12). Jesus calls us to live out the ethics of the kingdom of heaven among those who do not recognize its claims (Matt. 5:13-16). This is not to suggest we be morally, socially, or politically passive. The OT prophets provide extensive precedents for engaging corrupt cultures from a spiritual and prophetic paradigm. However, they also show us how believers in the one true God are to live among pagans (Jer. 29:1-23; e.g. Dan. 1; 3; 6).

While we hope and pray and plead (and vote) for national repentance, we should have realistic and biblical expectations. We hope for a return to basic morality. We desire leaders to once again acknowledge and fear God. But this nation will not be spared the wrath of God by political transformation. Jesus has always been and still is our only hope of salvation. “This world is not my home; I’m just a passing through” (Php. 3:20-21). –JME

Baptizing Baby Saints

Why would anyone baptize an infant? That is ridiculous! You never see an infant baptized in the Bible. It is a practice invented by the Roman Catholic Church. Those kinds of remarks are very familiar to me. I said things like that in the past. But recently I baptized five little boys as “covenant children,” without a profession of personal faith, based on the faith and covenant membership of their parents, and Sunday, August 2^nd, I am baptizing (sprinkling!) three young children, including an actual infant. Why would I ever do such a thing? Why did my convictions change? How could anyone ever think it is right to baptize an infant

There is a lot that can be said about the biblical basis for infant baptism as a sign of the covenant of grace, and I will have a lot more to say about it in the coming months. The change in my convictions did not happen suddenly, recently, or without significant study and much thought and prayer. But in this article, originally prepared for our church bulletin, I want to point out something most of you already know that supports the baptism of infants born into the covenant.

We work from grace, not for it. We obey the Lord because we are saved, not in order to be. The Bible is clear that salvation is by grace, through faith, not of works (Eph. 2:8-9; Rom. 3:28). So why are believers baptized? After all, the thief on the cross was not baptized, but he was saved. Believers are baptized to be obedient to Christ their Lord (Matt. 28:19-20). They are baptized to visibly demonstrate their union with Christ and participate in the covenant of grace (Rom. 6:3-4; Gal. 3:27). Believers are baptized because they are set apart as holy, because they belong to God’s covenant of grace (Acts 10:46-48; 16:30-34). And that is why the children of believers are to be baptized too.

The NT says it explicitly: the children of believers are holy (1Cor. 7:14). The Greek word hagios used in this verse is translated saint throughout the NT epistles. This does not mean a believer’s children are automatically saved. Each of them much trust in Christ and repent of their sins. They must personally choose to serve the Lord. They are not saved by their parents’ faith. But because their parents are Christians, they already belong to the Church. They are visibly, outwardly connected to Christ. They are part of the covenant community. They are set apart as holy to God. The Bible says so. And that is why (among many reasons) we now baptize our children. –JME

Reformed Confession and Daily Devotions

Many Christians have a habit of daily time spent in reading the Scriptures and in prayer. If you don’t have a habit of doing so, I certainly recommend it. While there is no explicit command for such a “daily devotional,” the Bible is replete with statements about the daily practice of prayer and meditation on God’s word (Psa. 1:2; 5:3; 55:17; 119:97).

Some Christians find daily devotional books helpful which contain brief readings on spiritual themes. Such resources can be useful, but many of the most popular ones are full of unbiblical teaching and man-centered theology. We should be careful not to too quickly adopt or embrace books or resources based on their popularity. Being on the best-seller’s list at Lifeway or CBD is not necessarily an indicator of a book’s orthodoxy (and may actually suggest it isn’t).

Often overlooked as a devotional resource are the classic and historic confessions of faith written by godly men to train the church in sound doctrine through the ages. Particularly valuable are the robust Westminster Confession of Faith, WestminsterLarger Catechism, and Heidelberg Catechism which have served the church well for about 400 years. These documents are full of biblical doctrine and solid theology presented in a well-organized, systematic form. Each section can be read in just a few minutes and contains extensive Scripture references to show the biblical basis for its claims. Moreover these documents are freely available online or on a mobile device. They are in the public domain and so may be downloaded and printed if one prefers a hard copy. Our elders enjoy reading and studying from a small hardback edition that contains full proof-texts of the Bible verses and which only costs $12. You can also purchase very nice, inexpensive copies on Amazon and CBD.

The historic confessions can be helpful additions to a daily time spent in the Scriptures. Their introduction to basic theology and concise summaries of Bible words and doctrines will challenge, inform, and bless any Christian who spends time reading and reflecting on them. If you have not read these three historic documents, let me encourage you to do so. I trust you will be helped, encouraged, and comforted by them. –JME

Giving Account Of Ourselves to God

“So then each of us will give an account of himself to God.”

(Romans 14:12)

If I am honest, I have to admit a lot of my daily stress and frustration is due to my dissatisfaction with other people. I worry too much about others, what they think, what they do, what they don’t do, and in general how they live their lives. Now it is not as though I am scrolling through Facebook feeds to find things to aggravate me, but when other people’s foolishness, irresponsibility, and even sin directly affects me, I get irritated, even sometimes angry.

This is one of many reasons I need Romans 14:12 in my life, not because other people’s sin or selfishness is necessarily a “Romans 14 issue,” but because I need to be reminded regularly that my responsibility before God is…me, not the other people around me. Of course, I am responsible for some people around me. God holds me accountable for my wife and kids and even, to some extent, the local church I serve (Eph. 5:22-6:4; Heb. 13:17; Jas. 3:1). I am also responsible for how I treat, think about, and speak about other people in my life. I will give an account for the foolish words (Matt. 12:36), foolish thoughts (Psa. 19:14; 37:1), and foolish anger (Matt. 5:21-26) that is sometimes directed toward other people, but I will not be held accountable for their sins or shortcomings, only my own.

When frustration or anger is the result of being too occupied with other people and their concerns, we should repent of being a busybody and focus on our own lives instead (1Thess. 4:11). But when frustration and disappointment is simply the result of living in a fallen world and interacting with fallen people, we can take great comfort in the reassurance that “each of us will give an account of himself to God.” The Lord knows each of us intimately, both the good and the bad. We each have our hands full with our own shortcomings and continuing need for greater sanctification. There is no time to waste on being aggravated about people and circumstances we cannot change. We should mourn the sinful world we live in but remain focused on preparing to see the Savior. Soli Deo Gloria. –JME

30 Day Bible Reading Tracks

                Periodically I publish different ways of dividing one's daily Bible reading to encourage people to read the Scriptures more thoroughly and effectively. Most people who have heard (or read) me teach on personal Bible reading know I am an advocate for reading the Psalms and Proverbs every month. This reading scheme is built with that discipline in mind. Whereas in the past I have developed plans for reading the entire Bible in just 30 days, that pace is not possible for many people and not sustainable for most. This handout divides the canon into multiple 30 day tracks, allowing the Bible reader to decide how often he wishes to survey the entire Bible and giving him a simple scheme for doing so. I hope some will find it interesting and helpful. –JME

30 Day Bible Reading Tracks

30 Day Schedules for Bible Reading
Opt 1	Jan, May, Sep	Feb, Jun, Oct	Mar, Jul, Nov	Apr, Aug, Dec	Odd Months	Even Months	Every Month
Opt 2	Jan, July	Feb, Aug	Mar, Sep	Apr, Oct	May, Nov	June, Dec	Every Month
Opt 3	Jan, July	Feb, Aug	Apr, Oct	May, Nov	Mar, Sep	Jun, Dec	Every Month
Day	OT 1	OT 2	OT 3	OT 4	NT 1	NT 2	Psalms & Proverbs
1	Ge. 1-7	Jos. 1-6	1Chr. 25-29	Jer. 1-5	Mt. 1-3	Ac. 1-6	Ps. 1-5, Pr. 1
2	Ge. 8-14	Jos. 7-12	2Chr. 1-6	Jer. 6-10	Mt. 4-6	Ac. 7-12	Ps. 6-10, Pr. 2
3	Ge. 15-21	Jos. 13-18	2Chr. 7-12	Jer. 11-15	Mt. 7-9	Ac. 13-18	Ps. 11-15, Pr. 3
4	Ge. 22-28	Jos. 19-24	2Chr. 13-18	Jer. 16-20	Mt. 10-12	Ac. 19-24	Ps. 16-20, Pr. 4
5	Ge. 29-35	Jdg. 1-5	2Chr. 19-24	Jer. 21-25	Mt. 13-15	Ac. 25-28	Ps. 21-25, Pr. 5
6	Ge. 36-42	Jdg. 6-12	2Chr. 25-30	Jer. 26-30	Mt. 16-18	Rm. 1-8	Ps. 26-30, Pr. 6
7	Ge. 43-50	Jdg. 13-17	2Chr. 31-36	Jer. 31-35	Mt. 19-22	Rm. 9-16	Ps. 31-35, Pr. 7
8	Ex. 1-6	Jdg. 18-21	Ezr. 1-6	Jer. 36-40	Mt. 23-25	1Co. 1-7	Ps. 36-40, Pr. 8
9	Ex. 7-12	Ruth 1-4	Ezr. 7-10	Jer. 41-45	Mt. 26-28	1Co. 8-16	Ps. 41-45, Pr. 9
10	Ex. 13-18	1Sa. 1-5	Neh. 1-7	Jer. 46-50	Mk. 1-3	2Co. 1-7	Ps. 46-50, Pr. 10
11	Ex. 19-24	1Sa. 6-10	Neh. 8-13	Jer. 51-Lam. 5	Mk. 4-6	2Co. 8-9	Ps. 51-55, Pr. 11
12	Ex. 25-30	1Sa. 11-15	Est. 1-10	Eze. 1-8	Mk. 7-9	2Co. 10-13	Ps. 56-60, Pr. 12
13	Ex. 31-36	1Sa. 16-20	Job 1-14	Eze. 9-16	Mk. 10-12	Gal. 1-6	Ps. 61-65, Pr. 13
14	Ex. 37-40	1Sa. 21-25	Job 15-21	Eze. 17-24	Mk. 13-16	Eph. 1-6	Ps. 66-70, Pr. 14
15	Le. 1-7	1Sa. 26-31	Job 22-26	Eze. 25-32	Lk. 1-3	Php. 1-4	Ps. 71-75, Pr. 15
16	Le. 8-14	2Sa. 1-6	Job 27-31	Eze. 33-40	Lk. 4-6	Col. 1-4; Phm.	Ps. 76-80, Pr. 16
17	Le. 15-21	2Sa. 7-12	Job 32-37	Eze. 41-48	Lk. 7-9	1Th. 1-5	Ps. 81-85, Pr. 17
18	Le. 22-27	2Sa. 13-18	Job 38-42	Dan. 1-6	Lk. 10-12	2Th. 1-3	Ps. 86-90, Pr. 18
19	Nu. 1-6	2Sa. 19-24	Eccl. & SoS	Da. 7-12	Lk. 13-15	1Tim. 1-6	Ps. 91-95, Pr. 19
20	Nu. 7-12	1Ki. 1-7	Is. 1-6	Hos. 1-7	Lk. 16-18	2Tim. 1-4	Ps. 96-100, Pr. 20
21	Nu. 13-18	1Ki. 8-14	Is. 7-12	Hos. 8-14	Lk. 19-21	Tit. 1-3	Ps. 101-105, Pr. 21
22	Nu. 19-24	1Ki. 15-22	Is. 13-18	Joel – Amos	Lk. 22-24	Heb. 1-7	Ps. 106-110, Pr. 22
23	Nu. 25-30	2Ki. 1-6	Is. 19-24	Obad. – Jonah	Jn. 1-3	Heb. 8-13	Ps. 111-115, Pr. 23
24	Nu. 31-36	2Ki. 7-12	Is. 25-30	Micah	Jn. 4-6	Jas. 1-5	Ps. 116-120, Pr. 24
25	De. 1-6	2Ki. 13-18	Is. 31-36	Nahum – Hab.	Jn. 7-9	1Pe. 1-5	Ps. 121-125, Pr. 25
26	De. 7-12	2Ki. 19-25	Is. 37-42	Zeph. – Hag.	Jn. 10-12	2Pe. 1-3	Ps. 126-130, Pr. 26
27	De. 13-18	1Chr. 1-6	Is. 43-48	Zech. 1-8	Jn. 13-15	1Jn. 1-5	Ps. 131-135, Pr. 27
28	De. 19-24	1Chr. 7-12	Is. 49-54	Zec. 9 – Mal.	Jn. 16-18	2Jn., 3Jn., Jude	Ps. 136-140, Pr. 28
29	De. 25-30	1Chr. 13-18	Is. 55-60	---	Jn. 19-21	Rev. 1-11	Ps. 141-145, Pr. 29
30	De. 31-34	1Chr. 19-24	Is. 61-66	---	---	Rev. 12-22	Ps. 146-150, Pr. 30-31