Read the Bible, but Live in Psalms and Proverbs

All Scripture of God-breathed (2Tim. 3:16-17), and we need to be reading all of it on a regular basis. Bible reading plans should be systematic and comprehensive, not sporadic and selective. Whether the entire Bible is read once a year, once every two years, or multiple times each year, all of it matters, all of it is valuable, and all of it should be read.

I read the Bible, Old and New Testaments, on a daily basis, but I live in the Psalms and Proverbs. In addition to several chapters in the OT and NT, I read (usually) 5 psalms every day and 1 chapter of Proverbs. In this way, I can cover the entire books of Psalms and Proverbs every month. Why do I read Psalms and Proverbs more than any other part of the Bible? Because Psalms is the prayer book and hymn book of the Bible. It leads the reader into worship and prayer. It vividly expresses the entire range of human emotions and accurately describes our human experience. No matter how you are feeling, no matter what is occurring, if you read 5 psalms, chances are you will find one that speaks directly to your circumstances. Similarly, the Book of Proverbs is godly wisdom for living. It expresses in practical and easy to understand ways how we ought to live in this world, what difference the fear of God ought to make in our lives.

Prayer, praise, and practice. This is how Psalms and Proverbs help us. This is what we so desperately need every day. These books are not the only thing we need, and they do not contain everything we need. But these two books in the canon ought to fill our hearts and minds. We need to soak in the truth of these texts and allow their words to shape our thoughts and prayers and praise and life.

There are many ways to read Psalms and Proverbs, but let me suggest that, however you choose to do so, you make reading these two books a separate, daily discipline of reading in addition to the rest of your Bible reading. You will find your heart calmed, your spirit uplifted, and your prayers and praise of God strengthened. Read the Bible, but live in the Psalms and Proverbs. –JME

First World Problems

If you have a Facebook account, you know something about first world problems. First world problems are the kinds of issues people complain about in the free, capitalist countries of the western world. The first, second, and third world terminology developed during and after WWII to describe the free, capitalist nations in the West, the repressive, socialist nations in the East, and the developing nations not allied with either of the groups. Typically the third world is applied to certain countries in Africa, South America, and Southeast Asia which are more primitive, unindustrialized, and characterized by significant poverty.

Facebook is largely (though not exclusively) devoted to pampered people complaining about first world problems. The contrast between what Americans complain about and what a starving mother in Ethiopia faces is considerable. The former complain about the paucity of gluten-free options on a restaurant menu or the inadequate amount of caramel in their $5 latte. The latter does not have a platform on which to complain, nor would she have time to do so. She is too busy trying to keep herself and her children alive.

There is a lesson here for all of us about gratitude, complaining, and perspective. The Scriptures speak at great length on these issues (Prov. 15:15-17; Php. 2:14-16; 4:4-8). But setting the personal context aside for a moment, think of the corporate and congregational application. How many of the concerns, complaints, and controversies in the local church really are first world problems? Do you suppose the Jerusalem church argued much about music while Saul was wreaking havoc on their fellowship, kicking in doors and arresting Christians (Acts 8:3)? Do you think the saints who prayed all night while Peter was in prison expressed their disappointment at the available refreshments (Acts 12:5, 12)? How many of our complaints and controversies would make sense to third word churches today?

This is not to invalidate every concern that is raised or to suggest it is never appropriate to be dissatisfied with our present circumstances. But it is to encourage us all and me first of all, to place that dissatisfaction in context. Would it really matter if we were meeting in a dirt hut in Africa? Should it really matter at all? May the Lord help us to make the main thing, the main thing. –JME

Why RBC Will Begin Offering Communion Wine

Recently the elders in our congregation decided to make a few adjustments to our practice of communion. Starting next week there will be a few differences in our celebration of the sacrament. First, we will be using freshly baked unleavened bread, and the loaf will be blessed and broken in front of the church before being distributed (Matt. 26:26; 1Cor. 10:16-17). Second, the elders will carry the trays containing the bread and the fruit of the vine to the congregation, emphasizing in a symbolic way their responsibility to feed the flock. Third, cups of wine will be added to the trays so those partaking may choose either the traditional communion wine or grape juice as we used before. We recognize this third change, the offering of wine in addition to grape juice, is likely to be the most surprising or potentially offensive to some members, so we thought it wise to briefly explain why we decided to begin doing so.

            There is absolutely no doubt the Church used (fermented) wine in communion for almost two thousand years after Christ instituted the Lord’s Supper. The process for pasteurizing grape juice was only invented in the late 1800’s (by a man named Welch). The widespread use of grape juice in communion is almost entirely a modern, American phenomenon. So how did it get started, and why? It largely began as part of the Temperance Movement in the 19^th century. Some Christians and advocates of social change responded to the frequent abuse of alcohol by campaigning for complete abstinence. Prohibition was one, temporary, result of this social movement. The use of grape juice in communion was another, one which endures to present day.

            Contrary to what many American Christians believe (and some denominations affirm), the Bible does not universally forbid drinking alcohol. Scripture does strongly condemn drunkenness (Prov. 20:1; 23:20, 29-35; Gal. 5:19-22), but wine is a symbol of God’s grace and abundant blessing on His people (Deut. 7:13; Psa. 104:15; Joel 3:18). Wine is to be enjoyed by God’s people, in moderation and not to drunkenness, as a celebration of His goodness in our lives (Deut. 14:26; Isa. 55:1; John 2:1-10). It is perfectly lawful for a Christian to choose to completely abstain from alcohol, and some probably should do so for reasons of health. But drinking alcohol moderately is a matter of Christian liberty, and its use in communion is a fact of biblical and Christian history.

            Some may object that using wine in communion may cause a brother or sister to stumble, but practicing biblical ordinances with biblical elements and using them in a biblical way is never a cause for stumbling. Furthermore, grape juice will continue to be provided in the same trays for those who wish to abstain, so no one will ever be asked to do something which violates their conscience or might lead them into sin. Brothers in Christ must be careful not to exercise their liberty or scruples in a way that causes another to stumble (Rom. 14:1-23), but this is just as true for the “weaker brother” who refuses to drink wine as it is for the “stronger brother” who does so. Both are instructed to follow their own convictions without forcing the other to comply.

            Starting next Sunday the trays containing the fruit of the vine will have two options. In the center of the trays will be cups containing grape juice. The outer two rings will contain cups of wine. We will use white grape juice and red wine each week to make the distinction more obvious. Each participant can choose for themselves which emblem to drink. Either will satisfy the biblical requirement of using the “fruit of the vine” (Matt. 26:29). No one is made better or worse by using one or the other. The point of communion is Christ, not the presence or absence of fermentation.

            One final question ought to be answered. If grape juice will suffice for communion and the Bible does not specifically command wine, why make any change at all? The reason is simple. We are interested in pursuing biblical reformation. We do not make changes capriciously or according to personal preferences. We do not endeavor to design church according to the spirit of this age or what is fashionable in this moment. Rather we are committed to practicing historic, biblical Christianity. The practice of using grape juice for communion is very new, very modern, even if it is the only tradition many of us are accustomed to. We see value in returning to the ancient, historic, biblical tradition of the Church. We are not looking for new ways of doing church but ancient paths, the original teaching handed down by Christ and the apostles (Jer. 6:16). Yes, grape juice will suffice, but the Church has used wine for almost two thousand years. We are happy and content to do the same. –JME

The Children of Believers are Holy

God promised Abraham, “I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you” (Gen. 17:7). This promise did not refer merely to a national relationship between the offspring of Abraham and God. It speaks of a spiritual relationship, a covenant relationship enjoyed through faith. The children of Abraham were a special treasure to the Lord, and they were accountable to Him because He promised to be their God (Exod. 19:5-6; Deut. 7:6-11). If they walked by faith, they would receive the blessings of the covenant promised. If they were disobedient, they would receive the curses (Deut. 28).

The promise God made to Abraham, to be God to him and to his children, was to last for a thousand generations (Deut. 7:9; 1Chr. 16:15; Psa. 105:8). That is a very long time. Even if we count a generation as just twenty years, there have only been about 200 generations who lived and died since Abraham. The Lord’s promise to be God to Abraham and his descendants still stands (Rom. 11:1-6).

Christians today are heirs of this promise made to Abraham (Gal. 3:26-29). The promise of covenant relationship was never strictly ethnic or national. The Jews had many blessings as Abraham’s physical offspring (Rom. 3:1-2), but they were not unconditionally accepted by God or necessarily elected for salvation (Luke 3:8; John 8:44). Those who walk by faith are children of Abraham, whether Jew or Gentile (Gal. 3:7).

The promise made to Abraham helps us understand why Paul in the NT refers to the children of a believer as holy (1Cor. 7:14). It does not mean the child is saved, but it does indicate the child is set apart in covenant relationship with God. This is why the NT epistles instruct children in the congregation regarding their covenant responsibilities (Eph. 6:1-3; Col. 3:20). It is why Peter on Pentecost affirmed that “the promise [of the Spirit] is for you and for your children and for all who are far off” (Acts 2:39). It is why we see not just individuals but entire households received into a visible covenant relationship with God through baptism (Acts 16:15, 31, 34; 18:8).

The promise of the covenant is a personal relationship with God that extends not just to the believer but to his offspring. This does not mean all of our children are or will be saved. Not every child born in Israel was elect (Rom. 9:6; 11:5-6), and not every child of the Church will be. But it is, nevertheless, a precious promise of God and a rich truth that should inform how we think about, speak to, and train our children. They are covenant members, at least, visibly. They are part of the Church, at least, outwardly. They should be discipled as those who follow Christ, not merely presented the options in the hope they may, one day, choose to follow Jesus.

I expect my children to think and speak and act a certain way, because they are my children. They wear my father and grandfather’s name. Carrying the family name is a special responsibility. I recognize they may one day choose to walk away from or dishonor that name, but while they are living under my roof, acting according to the standards of the family is not optional. I do not give my children the choice whether to brush their teeth before they go to bed or not, I do not offer them the liberty either to tell the truth or not, and I do not provide them the liberty either to worship Christ or not. While they are in my house, they will live under the Lordship of Christ, because we are Christians. One day they may decide to do otherwise, but they will grow up knowing our family is in covenant with the Lord, and that is special, both a privilege and a responsibility. –JME

Who Are God's People?

There is undeniably a sense in which all people everywhere belong to God. After all, the Lord made everyone that exists and justly asserts His dominion over us all (Psa. 33:6; 86:9; 104:24). God owns everyone and everything by right of creation, and He sustains the universe and every living thing by His power and grace (Psa. 145:15-16; Acts 14:17; 17:26-28). If the Lord removed His sustaining influence, everything that exists would either cease to do so or spin out of control (Col. 1:16-18).

We need to be careful, however, to distinguish the community of creation from the community of the covenant (Deut. 7:6-11). Every human being was created by God, but we are not thereby considered children of God. Covenant relationship is not automatic by virtue of creation. The Lord graciously enters into covenant by means of blood with some of those He has made (Exod. 24:1-8; Heb. 9:11-22). The visible covenant community is a subset of the larger creation community. God owns all people, but they do not all belong to Him and with Him in exactly the same way.

There is a third community we need to also be aware of: the community of election. These are the true members of the covenant, those not only visibly but spiritually and savingly and eternally connected to Christ (John 5:24; 10:27-28; Rom. 8:1-4, 29-30; 2Cor. 5:17). Not all of the visible covenant community is elect. If we assume everyone in the visible covenant is promised salvation, we will have the same objections to the gospel as were raised by Paul’s Jewish critics in Romans 9-11 (vv.9:6-24; 11:5-10). But in fact, the covenant community has always appeared larger than it actually is. There always has been and always will be a remnant chosen by grace.

Community of Creation

Community of (Visible) Covenant

Community of Election

It may be helpful to visualize these concepts by using three concentric circles. The outer ring represents all creation, the second ring represents the visible covenant (whether ethnic Israel in the OT or the Church today), and the inner ring represents the elect. Every human being falls somewhere inside these circles. The danger is in assuming that because you are in one that you are inside all. Be careful of assuming that being part of creation means partaking of salvation. Do not mistake your participation in the visible covenant community – attending Church, professing belief, being baptized – for actual communion with and salvation in Christ. Not all who are descended from or visibly attached to Israel actually belong to the Israel of God (Rom. 9:6; Gal. 6:16). Only those who truly believe and trust in Jesus Christ are promised eternal life (John 3:16; Acts 16:30-31; Eph. 2:8-9). We must be careful to maintain a biblical view of God’s people. -JME