My brother and I received a call to ministry at a young age. I remember once speaking with him about what we envisioned for our lives in ministry. We both discussed our hopes and dreams (e.g., playing music in front of hundreds and even thousands of people, preaching before large crowds and seeing God move mightily through the work to which he called us, and living within the context of a successful occupation). We both agreed that we desired to be used of God tremendously and we would go anywhere the Lord sent us; we were willing to do anything, but it became clear that it was not acceptable to us to do so unseen.

Paul teaches that the gifts and callings of God are without repentance or irrevocable (Rom 11:29). Nonetheless, human nature holds a propensity to forget or even neglect such truth, especially when one’s call from the Lord goes unseen. Christians should take care in approaching tasks to which God has called them, for his plans are higher than the plans of humankind and his ways are unsearchable (Isa 55:8-9). The narrative in the final third of Genesis presents an often unseen and (assuredly) misunderstood focus, for the primary character, Joseph, does not hold the most important role. The aim here is for believers to perceive and understand their own task and calling as 1) for the glory of God alone rather than self and 2) meaningful despite the possibility of being unseen, rewarded, or praised.

To properly comprehend Genesis 45, background of the book to such a point must be conveyed. Mindful of the fact that Joseph seemingly satiates the final fourteen chapters of the book of Genesis (chapters 37-50), a reader could straightforwardly miss the point of the story, which is precisely what occurs when believers make feeble attempts to turn the Bible into compartmentalized individual stories with the aim of moralistic therapeutic deism. One, for example, might interpret the story of Daniel refusing to eat anything but fruits and vegetables as a comprehensive approach to diet rather than a purpose for a specific time and a specific people and then proceed to imitate Daniel’s diet with a belief that it is the only appropriate diet for the people of God when such a viewpoint would be a gross misinterpretation. In the book of Genesis, Joseph takes considerable space because he is a tool to preserve the chosen seed, which ultimately would be Jesus.

The Apostle Paul referred to Adam as a type of the one to come (Rom 5:14). The doctrine of original sin infers that through Adam, the human race has been infected with the disease of sin; we are, therefore, sinners by nature. Just as humankind is dead in sin through Adam, so also are we, the church, made alive through Jesus Christ. Adam then was a type of what was to come, but the abundantly apparent truth is that Jesus is better than original sin. The gospel centers around Christ and his fulfillment of the law and of the covenant God made with his people. From the beginning of the Bible, God told the serpent, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heal” (Gen 3:15). This tells of the miraculous virgin birth that was to come, for Jesus had to be born of the Holy Spirit so as not to be conceived in sin. From the beginning of time, a promised seed was established to save God’s people in the covenant, and while Satan continued to try to thwart the line of seed, God continued it. Cain killed Abel, but the covenant continued because then Seth was born. Then in Genesis 5, there is a genealogy of ten generations from Seth to Noah so that the promised seed is preserved. Seth and Noah are both promised seeds but not the ultimate promised seed; they would preserve the promised seed that is to come. Noah has three sons (Shem, Ham, and Japheth), and while the world is judged in a flood, they preserved the seed. Shem then preserves the seed later through Zerah who has a son named Abraham, the next link in the seed of promise. The problem, however, is that Abraham’s wife, Sarah, is beyond childbearing years so Abraham tries to manipulate the situation by having a child with his servant and Ishmael is born. However, Ishmael is not the promised seed and eventually Isaac is born and then Jacob and Esau. Esau, the older, would seem to be the promised seed, but it is, in fact, Jacob, the younger. Jacob then has twelve sons. We might think Jacob’s son, Joseph, is the promised seed, but the promised seed is Judah; Joseph merely preserves the seed. From Judah’s line eventually comes Jesse who bears a great son named David who is again a promised seed but not the ultimate promised seed. The covenant is then renewed with David in that his lineage will sit on the throne forever. Even David’s son, Solomon, is not the promised seed, but eventually through David’s line, the ultimate Savior of the world was born of a virgin to save his people in the covenant.[1]

Thus, Joseph is merely a tool for the Lord to use in preserving the life of Judah, for without Joseph’s high position in the land of Egypt, his brothers might have perished in famine. Christians should understand that God’s plans involve the entirety of his people and there is no job or calling too small or insignificant for him. The primary character of the story (at least in relation to the covenant of the Lord)—the protagonist if you will—then is Judah, for Judah preserves the promised seed in Jesus Christ. Therefore, after nine chapters of focusing on Joseph, the account is brought to chapter 45 of Genesis.

The Apostle Paul instructs believers not to complain about anything (Phil 2:14-16). Nevertheless, an entire book, Lamentations, is devoted to the people of God complaining and for just reasons. Although no author is mentioned in the book, Lamentations is often attributed to the Prophet Jeremiah considering the dire struggles he encountered in captivity. Lamentations subsists in the context of God’s chosen people being disciplined for their own sin and rebellion.[1] It appeared as if God had abandoned the people of the promise when the reality was that his own people had abandoned him, for God does not move; people move.

Lamentations 3:19-26 highlights the characteristics of a Godly form of lament so while complaining for the sake of complaining and with a focus on self is wrong, a lament rooted in a desire for justice and with a focus on the Lord’s goodness is not only allowed but right. Here, a model of prayer (and indeed Christian worship) is expended by a man on behalf of God’s people.

News about the assassination of Charlie Kirk recently have fostered numerous responses of anger, confusion, and surprisingly even celebration by those who would reveal the evil in their own hearts. Whether or not one agrees with someone’s opinions and expressions, murder should never be a response and certainly should never be celebrated. The Prophet Amos spoke to the people of Israel in vivid visions and warnings, perhaps nowhere less than Amos 8. The Prophet begins the chapter by referencing visions of summer fruit (v. 2).[1] Through the prophet, God charges Israel with social injustice, commercial dishonesty, and indifference to holy days. Here, a sharp warning is given to God’s people regarding injustice, for God is just so anything that does not exhibit his own heart is evil.

Any faithful believer will testify to the fact that prayer works. In unfaithfulness, God is faithful, but it is the prayers of the righteous that are accepted by God and are a stalwart part of his plan for his people. Exodus 32 offers the narrative of God’s people creating a golden calf, an idol, and worshiping it. God’s response was anger and seeming propensity to destroy his people who had turned from him. Moses, however, pleaded with God (prayed) causing God to relent. Did God, however, relent because of Moses’ plea, or was it already a part of his plan? A deeper look into the text confirms God’s sovereignty and plan to never abandon his people.

The art of biblical study and interpretation is a seemingly intimidating task, or at least it should be, as it is necessary and holds incredible implications regarding its rightness or wrongness. Said another way, one who holds the duty of interpretation, especially in teaching, is given a serious job and will be held accountable for what he or she presents to the body of Christ. I contend that the role of teaching is a noble but solemn one and have, therefore, adapted my own process of study and interpretation for anyone seeking to employ a tested-and-tried progression in the art of biblical interpretation. The steps I will examine have been utilized by myself and largely by many others who have endeavored to interpret Scripture. I will highlight an eight-step sequence of events that will confidently aid in one’s study of Scripture. While humanity is fallen and, thus, imperfect, the process offered here will help in ensuring that one who interprets Scripture holds a precise and accurate understanding of Scripture with little room for error.[1]

Christianity has been marked for centuries by its radical commitment to the point of giving one’s life for his or her faith. Countless Christians have been persecuted and even martyred throughout the centuries and around the world, not the least recognizable of which are the New Testament Christians. Further, while the concept of Jesus Christ setting believers free from sin and the former way of life might seem appealing, following Christ also comes at a cost. Rather than slavery to sin, however, God’s people have become slaves to Christ. By the end of the second century, “Christianity was illegal, and believers throughout the Roman Empire faced the threat of imprisonment, torture, or death.”[1]

The Apostle Paul employs the term, slave, in several of his New Testament letters, and it is implicit that Christians should understand not only the cost of serving Christ but also the matchless benefit. The shift from non-believer to believer is a change in the form of slavery—from slavery under the law to slavery in Christ (i.e., there is not an option that does not include a type of slavery). Paul, in his letter to the churches of Galatia, details life in the natural state as sinners and the disparate newfound life in Christ, which, although slavery, is slavery with Christ as the new owner and with his people as children and heirs to the promises of God. In Galatians 3:23-4:7, Paul offers an argument for the type of slavery that is life-changing and life-giving, for while the law’s temporal nature contains no salvific ability, faith in Christ affords permanent salvation for the people of God that nothing in addition to or apart from Jesus Christ could give.

The amalgamation of concepts and ideas that comprise dispensationalism are surely considered in the various contentions with its theological framework, especially in discourse with covenant theology. Dispensationalism is a relatively new theological construct, not gaining legitimate and broad affirmation until the mid-nineteenth century.[1] Thomas Ice contends that dispensationalism is “a cluster of items joined together to form a system of thought.”[2] A variety of theological concepts, therefore, are combined to form the overarching contention of dispensationalism. This paper will provide a survey of dispensationalism’s theological framework as well as offer a discourse from the perspective of covenant theology. The broad arguments of dispensationalism will be examined, and theological dissentions with dispensationalism will be engaged.

With the term dispensationalism coined by Phillip Mauro,[3] the construction of dispensationalism holds a variety of supports, not the least of which is its view on the literal interpretation of Scripture. Here I will provide an analysis of the overarching concepts within dispensationalism including interpretation of Scripture, the distinction between Israel and the church, and typical dispensational divisions. Moreover, this paper will offer a survey of notable dispensationalists in church history. Finally, this paper will give a theological critique of dispensationalism and dissent from the perspective of a covenant theology. Although dispensationalism has seemingly diminished in recent decades,[4] it is still a prominent part of eschatological theology among Western (and primarily American) evangelicals. Thus, the theological arguments offered by dispensationalists must be considered by all (American) Christians, for surely such arguments will be encountered.

A long-debated biblical topic is that of the biblical qualifications of a pastor. The role of a pastor exceeds occupation, for a pastor must be called, and where God calls one to serve him, he also qualifies such a person. This message will examine the biblical qualifications and broad responsibilities of a pastor and subsequently survey the notable duties of both teaching by way of expository preaching and counseling, as such are foundational to pastoral responsibilities.

The biblical qualifications of a pastor are primarily found in Paul’s letters to both Timothy and Titus. Moreover, the specific responsibilities of a pastor are found and modeled throughout the scriptures with Jesus being the ultimate example of a good leader, as a pastor should strive to be. With special attention given to the ministry of the word and counseling, the pastor holds a myriad of obligations as a part of his calling that should not be taken for granted. By examining first the qualifications and second the responsibilities (with exceptional consideration given to expository preaching and counseling) of a pastor, one’s understanding of the immense position a pastor holds should be enhanced.

As we conclude this study on a concise theology of worship, I contend that worship may be summed as a sacred dialogue. In a dialogue, one party must initiate and another respond. In the sacred dialogue of worship, God initiates and the church responds. Jesus assures his followers that he chose them; they did not choose him (John 15:16). Lest God’s people believe they possessed any ability to choose him, consider the words of Paul.

As it is written, “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles (Rom 9:13-24)?

Worship is a right but only in Christ. In other words, God’s people, by nature, do not deserve the opportunity to approach the Lord in worship, but in Christ, the church may do so.

As worship is a dialogue, the church must take great care in ensuring active and right participation in the conversation that occurs between God and the church.  The dialogue persists in a communal and personal manner, through which the dialogue is also realized by God’s people. The sacred dialogue that is worship should be prioritized and ameliorated by the church as God’s people seek to attain right doxology.

The centrality of Christ in worship has been discussed to this point, but the mediation of Christ should be given special attention. Jesus’ mediation is often considered in soteriological terms rather than in its necessity for Christian worship. Nonetheless, as Christ’s mediation is necessary in Christian life, it is also necessary in Christian worship, as worship is the overarching purpose of life.

Christ mediates the practice of worship in his ever-present work. Jesus mediates before the Father in that he exists as the arbitrator between his people and the Father so that what the Father receives is transformed through Jesus as a pleasing offering. Without such transformation, God’s people could only offer filthy rags to God. In Christ, however, what is offered to triune God is good and right.

Additionally, Jesus works with the Holy Spirit to radically transform the lives of his people. Jesus’ sending of the Holy Spirit is meant to testify to his own works and glory as God. Further, Jesus’ work testifies to the glory of the Father so that God’s work in the lives of his people is trinitarian in nature. Through the Holy Spirit, God’s people rightly worship God as what they offer to him is transfigured into the righteousness of Christ and the Father receives it as a blessing to him.

Believers should realize the great need all people have for the mercy of God, which is abundant in Jesus Christ. Mercy is the greatest need any person has. In worship, God’s people exercise the copious grace given by God through Jesus and return a pleasing offering to him. Christ, therefore, mediates not only a new a better covenant but pleasing worship as the body of Christ exhibits God’s glory.

An important element to consider in especially the planning of worship is the threefold aspect of content, purpose, and style.[1] Through the order the church employs and the narrative told within such an order, the story of God should be told as a dialogue between God and his people. Through artistic elements and centered around the text of Scripture, leaders of worship have the responsibility of leading the church in honoring worship of the living triune God.

Content includes the material of the Christian worship gathering and the mode in which it is exercised. At a fundamental level, the content of worship is the story of God. The gospel must be proclaimed in Christian worship and not only echoed back to God but told between believers so as not to neglect the horizontal aspect of worship (not only vertical).

Moreover, the purpose of worship (broadly speaking) is the glory of God so all occurrences within the worship gathering should serve such a purpose. Filler material, often disguised as spiritual activities (e.g. prayer, speaking and teaching theological truths about congregational songs, etc.), should be erased from worship gatherings as they do not serve an intentional purpose.[2]

Content and purpose are nonnegotiable. Style is the only negotiable element of the three discussed here but only to an extent. Style is negotiable insofar as context and culture allows it to be. Leaders of worship should make every effort to ensure the enhancement and conductivity of God’s people to worship. If style impacts the ability of the local church to worship, stylistic elements should be reconsidered. Style is not about leaders’ (or congregants’) preferences. Style is merely a tool to worship God.

When content, purpose, and style are intentionally contemplated, the church’s worship is built upon a stable foundation. This chapter will examine all three elements with the aim of deliberate planning for leaders of worship.

The sacred actions of worship are what comprise the totality of the dialogue between God and his people, especially Baptism and the Lord’s Supper. These two actions are referred to commonly as sacraments or ordinances. In a symbolic way, Baptism and the Lord’s Supper represent the people who live within the reality of the life of Christ. In a corporeal way, participation in the sacraments ensures a sign and a seal of membership in the family of God. Theological implications of Baptism are vast and many but revolve around the new life that subsists because of one’s salvation. Additionally, one’s Baptism into the family of God allows him or her to participate in the mystical reality that is the Lord’s Table.

The sacraments of Baptism and the Eucharist shall be examined here with special attention given to their theological implications. The meaning of Baptism’s application will be considered, and a theological trajectory through three Puritans who offer succinct and precise theologies of the Lord’s Supper will be surveyed—namely Thomas Watson (c. 1620-1686 AD), John Owen 1616-1683 AD), and Edward Reynolds (1599-1676 AD).

While the arts are not fundamental to Christian worship, they are surely crucial. Still, without an understanding of their purpose, Christian worship lacks a critical component. Every ingredient mixed in the Lord’s Day gathering should be examined for its purpose and theological precision. Unlike art that the world creates, however, God’s design for art is that it is created for his glory. Harold Best writes:

Authentic worship is a continuous outpouring of all that we are and can ever hope to become in light of the saving work of Christ. It reaches into every quarter of our living, informing all of our actions and safeguarding them within the arena of Spirit, truth and sacrificial living. Without this understanding, all of our work, however magnificent it might be in its own right, is misdirected.[1]

Therefore, the arts in worship include a critical piece that is seemingly absent from other art created in the world—faith. Without faith, art created for the purpose of worship does not hold a foundation and, further, misses the point for which God created art.

This chapter will define art as it relates to Christian worship, answer the question of skill and its necessity, and respond to a broad question about art in worship and its theological foundations.

Time and space are steadfastly linked to Christian worship because time and space are the most evident tools utilized in worship gatherings.[1] The time and space of worship gatherings are critical.[2] Time and space are human elements but elements which God created. Therefore, not only is human understanding limited but believers worship a God not bound by the two elements. God’s worthiness, as much as may be attempted, is impossible to describe because he exists outside of time and space.

Since God is not bound by time and space, he is infinitely worthy. For him to be bound by anyone or anything would be for him to not be God. God, however, transcends time and space. In fact, he governs the two. Moreover, God has created time and space and uses it as a part of his story. Thus, time and space are crucial elements to Christian worship. While human understanding of anything is finite, believers should trust God no matter their circumstances because he not only knows and understands everything, he also presides over all situations and all outcomes. Christians should take comfort in this truth and give God glory within the time and space that he has created.

The sacrament of Baptism is exceedingly significant and should not be neglected in Christians’ lives. Various interpretations surrounding Baptism subsist, all of which point to a greater reality that God’s people are changed by the Lord Jesus Christ and, in effect, have chosen to die to selfish desires. The New Westminster Dictionary of Liturgy and Worship defines Baptism as “the rite whereby a person is made a member of the church.”[1] In a way, therefore, the sacrament of Baptism includes covenant membership at its core (i.e. the act of Baptism is that which serves as an initiation into the family of God).[2] The roots of water for cleansing and Jesus Christ beckoning his people to be crucified with him daily and carry their cross (Gal 5:24) realizes the meaning of Baptism.

Baptism is a call to die, for in God’s Kingdom, the one that loses his life finds it (Matt 16:25) (i.e. God’s economy is inverted from the world’s and, in fact, does not make sense to the world—it is foolishness) (1 Cor 1:18). A proper survey of the Old Testament roots of Baptism should grant a better understanding of its meaning, significance, and why it is so crucial to living in obedience in the Christian life.

In discourse of regulative and normative principles of worship, an element that subsists as a crucial source of contention is that of creedal employment in Christian worship gatherings. Certainly, there is no explicit command to employ such confessions. Nonetheless, the value of creedal texts has been observed for centuries, since the early church, and even prior. This paper will contend for an unapologetic use of creeds in worship on a threefold basis.

1)      The historic creeds, derived from Scripture, present a survey of the gospel,

2)      creeds point to a deeper biblical reality and serve as springboards into the mysteries of the faith, and

3)      creeds are historically tested and tried, leaving little room for error.

Worship in the New Testament immensely contrasts worship in the Old Testament. Due to the New Covenant as the final realization of God’s covenant of grace, practical application for God’s people in worship has shifted greatly. For one, Gentiles are now grafted into the body of God’s people (Rom 11:19). What used to be an issue of genetics is now an issue of adoption (Rom 8:15). Thus, Christian worship has changed in manifold ways.

Since the early church, believers have met weekly on Sunday largely due to the Resurrection occurring on the first day of the week. Moreover, the canon of Scripture has been completed and has been held as authoritative throughout church history. The worship gathering now centers around the word of God, for the biblical text is not only as if God said it but rather because he said it. Modern worship can and should take its example from the early church, as the Apostles set the example for believers in the centuries that would follow. One of the greatest differences between Old Testament worship and New Testament worship, however, is that the church is called to be the church rather than merely attend church. Jesus fulfilled the law, which allows God’s people to boldly approach him in worship.

Worship in the New Testament creates an improved situation for the people of God in both practice and spiritual reality. Worship is a reflection of what occurs in the hearts of God’s people and an overflow of that spiritual reality. These elements will be examined in considering worship of the New Testament.

Interplay between congregationalist rule and elder-led rule in local churches (especially in the United States) has seemingly increased in recent decades so much that churches are increasingly making a transition from a congregationalist model to rule by a plurality of elders.[1] The transition often seems and proves to be a daunting task but a necessary one to conform to New Testament standards. In this paper, I will contend for a church polity that is led by a plurality of elders, as such a model most closely aligns with the biblical model.[2]

The New Testament does not disclose a single correct polity but, without being explicit, paints with a broad stroke in its support for elder-led leadership. For manifold reasons, direction by a body of elders affords multiple benefits for the local church. First, elder-led polity is a joint responsibility, which naturally yields greater accountability among leaders. Second, as an extension of the local church body, an elder-led model most accurately portrays the body of Christ. Third, the elder-led model is a tried-and-true method for local church leadership and has been employed since the early church. If God’s people desire to conform to the New Testament model, the elder-led model works best.

This paper will also oppose the most commonly employed model in Western culture: the congregationalist model by presenting two common issues that arise in congregationalism:

1) little accountability and

2) too much responsibility placed upon one person.

In the interaction between both models, the elder-led model will be met with staunch biblical and practical support.