Welcome one another as Christ has welcomed you, for the glory of God.
— Romans 15:7 —
A few months ago I wrote about the importance of hospitality and five ways to show hospitality in the church. Today, I want to offer five more.
While much hospitality focuses on individuals or families opening their homes to others, a vital practice which enables “house churches” to meet (e.g., Romans 16:5; 1 Corinthians 16:19), I am focusing attention on churches gathering outside of the home. Thus, spring-boarding from 1 Corinthians 16, a passage overflowing with gospel labor, here are five more ways we can pursue hospitality in the church.
Five Ways to Pursue Hospitality
When Paul finishes his doctrinal defense of the resurrection, he says, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (15:58). Clearly, in his mind the resurrection is not an esoteric point of doctrine; rather, it fuels ministry and missions. Indeed, in 1 Corinthians 16 we find a flurry of gospel activity that prompts us to consider how we are living in light of the resurrection.
In this Sunday’s message, I suggested that we play our part in (proclaiming) the gospel through planning, going, giving, hosting, and helping. You can listen to this call to action or read the sermon notes. Discussion questions are below, as are a cadre of resources on these actions of ministry. Continue reading
This week marks the sixth and final message on 1 Corinthians 15. Since Easter, I have preached 6 messages on the glories of this chapter. Whether the sermons are any good is debatable, but the chapter is indisputably glorious. So, take time to read it, and if interested you can listen to one (or a few) of the six messages below.
Discussion questions and resources for further study can also be found below. Continue reading
Few passages are more exhilarating than 1 Corinthians 15 and its promise of resurrection life. For those who trust in Christ, Paul says what is buried in the dust will be raised in glory. Taking up a variety of images, he describes the indescribable in verses 35–49— namely the way in which children of Adam formed from the dust of earth are raised to life in Christ to share his heavenly glory.
In Sunday’s message I took time to explain how Paul makes his argument to skeptics in Corinth. Looking to creation, to the way in which seeds come to life, and to the way dust becomes glory, I tried to follow and flesh out Paul’s argument. You can listen to the sermon online or read the sermon notes. Discussion questions and further resources—including Andrew Peterson’s lyrical eschatology—are listed below. Continue reading
Otherwise, what do people mean by being baptized on behalf of the dead?
If the dead are not raised at all, why are people baptized on their behalf?
— 1 Corinthians 15:29 —
Few passages in Scripture are more confusing than 15:29, with its language of “baptism for the dead” (βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν). What is Paul trying to say? Is he addressing, or condemning, or condoning some strange practice in Corinth? Is he speaking of the traditional ordinance of water baptism, but using strange language? Should we read 1 Corinthians 15:29 with everything else Paul said about baptism? Or should we delimit this verse to the cultural context of Corinth?
For starters, we can clearly assert that Scripture in no way supports “proxy” or “vicarious baptism.” In the context itself, Paul is not giving instruction for baptism; he is using it as a rhetorical illustration: if many line up for baptism, which depends on the resurrection, why do you accept baptism but not resurrection. Again the focus of 1 Corinthians 15 is resurrection; “baptism on behalf of the dead” is in reference to that larger issue. Paul is not giving us any instructions for the ordinance itself
Rightly, the orthodox church has always understood Paul this way. Throughout church history, this passage was only used by heretical groups to implement such a practice; it has never found a place among true believers. Among Mormons, there is a false doctrine built on this verse, that a Mormon priest must baptize someone for them to be born again—hence some are baptized today on behalf of earlier, unbaptized souls. But among evangelicals there is no such practice.
What is present among biblical Christians is a wide variety of interpretations. In what follows I will attempt to list these interpretations and conclude with something of an approximation of what I believe Paul is saying. I say approximation, because this is one of those passages that we must hold with open hands. In other words, while we can confidently stress what this passage does not teach, we are in a more difficult position to lock down a precise definition of what Paul does mean. The context, the grammar, and the meaning are all difficult to us. Still, we should labor to understand his words, especially in the context of the book. But first, a list of possible interpretations. Continue reading
First Corinthians 15 is one giant meditation on Christ’s glorious resurrection. Verses 1–11 speak of the resurrection’s centrality in the gospel; verses 12–19 explain the necessity of the resurrection; and now in verses 20–34 we find how the resurrection of Christ applies to us.
In what follows you can find discussion questions about Sunday’s sermon and a few resources that may help you better understand the beauty and goodness of being raised to life with Christ. Sermon notes can be found here. Continue reading
Nothing is more central to the Christian faith than Christ’s resurrection. Yet, how exactly does his resurrection secure ours? In what way is his resurrection applied to our lives? Is the promise of our resurrection just divine fiat, or is there something more that unites us to Christ? And is the resurrection only a future reality or is there something present to it?
All these questions are addressed in 1 Corinthians 15:20–28. After showing the necessity of the resurrection for the gospel (vv. 1–11) and salvation (vv. 12–19), Paul explains the (theo)logic of the resurrection in verses 20–28. Picking up concepts (firstfruits and covenant headship) and cross-references from the Psalms (110:1 and 8:6), Paul explains the way in which Christ’s death raises us to life.
This Sunday we started to unpack these verses, next week we will finish this section. You can listen to the sermon online or read the sermon notes. Discussion questions and resources for further study are below. Continue reading
For the gospel of God to remain in focus it needs a frame. That is to say, if we are going to proclaim Christ clearly and consistently, we must understand the biblical presuppositions necessary to preserve and protect the gospel. In particular, the gospel needs at least four truths to guard it from distortion. These truths do not add anything to the gospel, but they do ensure that nothing is taken away from the gospel.
What are these ‘framing’ truths?
From 1 Corinthians 15, I believe Paul explains the gospel as needing to be kept (1) central, (2), external, (3) Scriptural, and (4) historical. Without these four frames the gospel will be put in jeopardy. Therefore, to better understand the biblical presuppositions with undergird the gospel, let’s consider each of these truths briefly and then what happens when they are lost. Continue reading
On the cross Jesus exclaimed this glorious truth: Tetelestai! It is Finished!
Our eternal security is settled by this truth. And this week we celebrate Good Friday and Resurrection Sunday because Jesus Christ finished his gracious work of redemption on on the cross.
Strangely, we are less certain about the finished work of the Holy Spirit. Some might even question whether he has finished anything. Isn’t the Holy Spirit still working in our midst today? Of course he is, but this doesn’t deny his finished work of revelation and the inspiration of God’s Word. In the Bible, we find the Holy Spirit’s finished work.
Considering both the finished work of the Son and the Spirit, Sunday’s sermon marked the final message on spiritual gifts in 1 Corinthians 12–-14, where I answered the question: Is the work of the Spirit finished?
After seven messages on 1 Corinthians 12–14, this message sought to summarize our findings in those chapters, understanding their historical context and making practical application today. This was not intended to be a typical exposition of the text, but an doctrinal and applicational sermon answering many questions related to the cessation of the miraculous gifts and the continuation of their intended purpose—the confirmation of God’s Word and the ongoing work of the Spirit by that Word.
You can read the sermon notes here, listen to previous expositions from 1 Corinthians 12–14, and find discussion questions below. Resources for further study are also available below. Continue reading
In the Bible, leadership is likened to shepherding. In the Old Testament, God shepherded his people; he called shepherds like Moses and David to lead his people; and kings were often likened to shepherds. In the New Testament, the image continues. Elders are commanded to shepherd the people whom God gives them to oversee (1 Peter 5:1–4). And local churches are to recognize a plurality of Spirit-formed shepherds who will lead them and feed them with God’s word.
Additionally, the New Testament gives many examples of shepherding, and one of the best is Paul’s statement on his ministry in 1 Thessalonians 2. What follows are six lessons to be learned from his ministry and the way elders can shepherd well the people of God today. Take time to read Paul’s words in verses 1–16 and consider how Paul’s personal ministry demonstrates absolute commitment to preaching the undiluted word and constant attention to the people to whom he preaches.
May we who shepherd learn to do the same. Continue reading