In Matthew 13:10–17, Jesus seems to say that he used parables to prevent people from perceiving and repenting. Did Jesus speak in parables to conceal the message of the kingdom from his hearers? In this episode of What in the Word?, pastor Philip Anthony Mitchell joins Kirk E. Miller to discuss Jesus’s purpose in using parables. They discuss the growing opposition to Jesus, the parable of the sower, his appeal to Isaiah 6, and the parables as a form of divine revelation and judgment.

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Episode guest: Philip Anthony Mitchell

Philip Anthony Mitchell is a native of Queens, NY. He is the founder and lead pastor of 2819 Church in Atlanta, GA, and the founder of the 2819 Institute. Pastor Philip has been married to his wife, Lena, since August 2004. They make their home in the Atlanta area with their two sons and two daughters.

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Episode synopsis

Doesn’t Jesus want people to understand?

After proclaiming his parable of the sower to the crowds (Matt 13:1–9), the disciples draw near to Jesus to ask him, Why do you teach in parables? (Matt 13:10). Jesus explains that his use of parables fulfills Isaiah 6:9–10. Those who have “ears to hear” (Matt 13:9) will understand, while the rest will fail to understand lest they should turn and find healing (Matt 13:10–17).

But doesn’t Jesus want people to understand, repent, and experience healing?

We often think of Jesus’s parables as teaching aids to help people grasp his message, to maximize understanding. Yet here Jesus seems to suggest he uses parables to conceal, to prevent understanding, with the goal of hindering repentance.

Growing opposition to Jesus in Matthew

To understand this passage, we must grasp its place in Matthew’s larger narrative up until this point.

Earlier chapters show Jesus preaching and performing signs, gathering the attention of the crowds. Yet by this point in his ministry, Jesus has also begun to attract significant opposition, especially from the Pharisees, Sadducees, and scribes (e.g., Matt 9:3, 11, 34; 12:2, 9–14, 22–32, 38–42). In fact, immediately preceding Jesus’s parable of the sower, the Pharisees accuse him of casting out demons by the power of Satan (Matt 12:24). Some genuinely follow Jesus, others are superficially attracted, and still others fiercely oppose him.

It’s at this point that Jesus begins to teach in parables. No longer does he teach so plainly. This shift, as we’ll see, comes as a strategic response to his mixed reception.

The parables as divine revelation and judgment

As Philip Anthony Mitchell explains, the parables are “encrypted teachings about the kingdom.” They serve as a judicial response. Those who have rejected Jesus’s plain teaching will no longer receive it plainly. Instead, Jesus’s teaching will be encrypted in parabolic form. In other words, for those who have hardened themselves to Jesus, the parables’ opacity functions as a judgment, concealing the message.

At the same time, those with a receptive posture to Jesus, who genuinely desire understanding, will receive further insight by means of the parables. As Jesus explains, “For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away” (Matt 13:12). The one who is resistant to Jesus will only be further hardened, losing whatever understanding he may have possessed. But the one who is open to Jesus will receive even more.

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The parable of the sower as a parable on the parables

The parable of the sower itself illustrates this varied reception to Jesus. The message of the kingdom (the seed) has been cast to a wide audience (different types of soil). Only one type of soil yields lasting fruit, while the rest do not.

Yet as the parable indicates, the same seed is used in each case. The Word of God remains the same. The deciding factor is the condition of the soil, the receptivity of those who hear the Word.

Fulfilling Isaiah 6:9–10’s commission of judgment

Does Jesus’s rejection call into question his identity as Messiah?

Jesus quotes Isaiah 6:9–10 (Matt 13:14–15), locating his ministry within a pattern established centuries earlier. God had commissioned Isaiah to preach a message the nation would largely reject, not because his preaching lacked persuasion, but because God intended it as a judicial instrument: God would use Isaiah’s preaching to harden hearts. Nonetheless, God would preserve a remnant, a stump (Isa 6:13), a faithful minority who would hear and believe.

Likewise, Jesus preaches to the nation and the majority rejects him. So too his parables, like Isaiah’s preaching, sift his hearers, separating those who receive the kingdom with God-given understanding from those whose hearts remain closed.

The insider and outsider distinction

Jesus tells his disciples, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matt 13:11). Here he draws a distinction between “insiders,” like his disciples, who are open to Jesus, and “outsiders” who are resistant.

Jesus uses the word “secrets” (or “mystery”). In Scripture, mysteries do not refer to unsolvable puzzles, esoteric truths, or things incomprehensible. Rather, they refer to truths, often regarding the fulfillment of God’s redemptive purposes, which were previously unknown but which God has now disclosed (e.g., Dan 2:28–29; Rom 16:25–26; Eph 3:1–9; Col 1:26–27). Importantly, though, a “mystery” is divinely revealed. It is not something one can come to know on their own. It must be given by God.

Likewise, Jesus uses a passive construction, “to you it has been given” (emphasis added), implying that God is the one imparting this understanding. Thus, those such as the disciples receive these “mysteries,” not because they discovered them through their own ingenuity, but because God has graciously enabled them to receive the truth of the kingdom’s arrival in Jesus.

What is our posture to Jesus?

Philip Anthony Mitchell summarizes the message of this passage as follows: The posture of your heart will determine the level of truth you can receive.

A person characterized by humility, openness, and genuine desire for understanding is positioned to receive more from God. As Jesus explains, “to the one who has, more will be given” (Matt 13:12). Like a sponge, they are able to absorb what God offers. Conversely, for the person opposed to Jesus, “even what he has will be taken away” (Matt 13:12). That is, the good news of the kingdom will serve as a judgment, hardening them to its saving truth.

Encouragement for preachers and teachers

Philip Anthony Mitchell advises those who teach this passage not to shy away from what it says: Jesus spoke in parables as a form of divine judgment, as a response to resistance, and as a means of hardening hearts.

Secondly, Philip encourages faithful preachers. When our preaching is not received, we might be tempted to believe that the problem is our communication. Yet we should remember that even Jesus’s preaching was rejected. As Philip says, “Sometimes it has less to do with our proclamation and more to do with the hardened hearts of men.” This does not excuse careless or unclear exposition, but it frees us from assuming that rejection necessarily indicates personal failure.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

How should we interpret Matthew 13:10–17? Join us in the Word by Word group to share your thoughts.

Resources for further study

The Parables of Jesus Topical Bundle

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Mobile Ed: NT252 The Parables of Jesus (6 hour course)

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Stories with Intent: A Comprehensive Guide to the Parables of Jesus, 2nd ed.

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Interpreting the Parables (Second Edition)

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Preaching the Parables: From Responsible Interpretation to Powerful Proclamation

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The Challenge of Jesus’ Parables

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The Parables: Jesus’s Friendly Subversive Speech

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The Parables: Jewish Tradition and Christian Interpretation

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• How to Read the Gospels: Moving Beyond Individual Stories
• The Kingdom of God: The Great Unfolding Drama of Salvation

In his last letter in the New Testament, St. Paul reminds Timothy that a central part of his ministry as a pastor is to raise up and entrust the gospel message to others who would then, in turn, entrust that message to others still (2 Tim 2:2). In other words, one of the most important tasks of any pastor is to work himself out of a job. Whether it is in leading Bible studies, discipling and caring for others, or the administrative duties of his office, a pastor should always be working to raise up new leaders, and especially new pastors, to take his place.

Even though many pastors would agree with the importance of this task, many also struggle to identify and raise up future pastors. Most pastors are already overworked. If we are brutally honest, we might think that risking the time and investment to raise up future pastors who may not pan out (or worse, go to another church!) isn’t worth it. But our ministry should not be focused on self-preservation or risk management. Our call is to lay down our lives so that others might live. And this includes laying down our time to raise up future leaders—even when they might not stay at our church.

To that end, I would like to suggest seven intentional but brief and doable steps for pastors to identify and raise up future pastors.

Table of contents

1. Be a faithful pastor
2. Watch carefully
3. Invest in emerging leaders
4. Be patient
5. Equip them well
6. Let them fail
7. Send them out

1. Be a faithful pastor

We can start with a simple principle that all pastors should be able to get behind: be a faithful pastor. This is not exactly revolutionary, but we often need a reminder. Near the end of his first letter, Peter tells his fellow pastors to shepherd the flock eagerly and joyfully, not by looking to get something from the sheep, but by giving a faithful example to them that models Jesus, the chief shepherd (1 Pet 5:2–3).

As you faithfully walk with your people, you will have the opportunity to equip them for the work of ministry (Eph 4:11–12). The job of a pastor is not to do all the ministry himself; instead, one of the most important jobs of any pastor is to help people get ready for the ministry to which God is calling them.

2. Watch carefully

As you equip people for ministry, as you pray, disciple, preach, and administer the sacraments, watch your people closely. Watch especially for people who show evidence of the self-controlled, gentle, wise, and humble character that describes a pastor in 1 Timothy 3:1–7.

Most of those qualifications in 1 Timothy 3 are focused not so much on competency but on character. The history of the church, not least the Western church in the last twenty-five years, has been littered with gifted leaders and teachers whose charm and winsomeness masked a lack of wisdom and character. Don’t just watch for those who have leadership gifts (though this matters). Look for people who look to serve, those who reach out to care for the struggling. This will give you a good sense of who genuinely wants to serve Christ’s church and not just find their way into positions of leadership that give them the status and power they’re looking for.

3. Invest in emerging leaders

As you begin to notice who leads in serving and who may be developing the gifts for pastoral ministry, be intentional about investing in them. Take them along with you; invite them to pastoral meetings, as appropriate; pray and read Scripture with them; invest in their spiritual development. This seems to be what Paul was doing when he wanted Timothy to accompany him in Lystra (Acts 16:3). He brought along a young man in an apprenticeship-like model.

To be clear, this will not be efficient. It is almost always easier to do things ourselves. My dad was a genius with his hands, able to build or fix just about anything. But I still have to think “lefty-loosey, righty-tighty” when using a screwdriver because it was always easier for him to do things himself than teach me (but he taught me lots of other good things). Investing in a potential pastor will inevitably slow you down. But our first goal in pastoral ministry is not efficiency, it is transformation.

4. Be patient

This leads to a fourth principle: Be patient. Of course this is true in all pastoral ministry (e.g., 2 Tim 2:24–25 tells us that our disposition as we correct and confront evil should be marked by patience and kindness). Yet we sometimes fail to apply this principle to our discipleship. We need to remember that young disciples grow slowly and inconsistently.

Let’s be honest. If you have a young person who has some experience with public speaking and a minimum amount of Bible knowledge, you can likely get him to the point of delivering a passable sermon relatively quickly. But it is much harder and takes much longer to transform unhealthy patterns in his marriage, ungodly ways of thinking, and unthinking assumptions about how to operate in the marketplace.

These things take time, prayer, and patience. As Paul also reminds us in 1 Timothy 5:22, we cannot be hasty in ordaining pastors. Let’s not make the mistake of rushing a gifted young man into leadership before he has had a chance for the training, formation, and life experience to be able to provide the same kind of patient, prayerful training for others.

5. Equip them well

Let me add a caveat to what I wrote above. It is true that preaching a single adequate sermon does not take years of preparation; however, having a seasoned pastor walk you through sermon preparation once is entirely different from him preparing you for a lifetime of preaching. Add to this all of the other tasks of pastoral ministry from counseling to administration, and we are looking at a need for serious preparation.

This does not mean every pastor has to have an MDiv, but I think that denominations that require the MDiv or its equivalent for ordination are on the right track. They recognize that the call to pastoral ministry is a call to prepare well.

Unfortunately, in the over twenty years since I started in seminary, I’ve seen the emphasis on the need for theological training diminish in many churches. There was once a time when every MDiv degree required Greek and Hebrew, along with substantial theological and pastoral training. Unfortunately, as our general focus in education has moved from formation to vocational skills, this has trickled into the seminary and the church.

I’ll get off my soapbox for now, but pastoral training is not a rushed checking of boxes but instead a patient, prayerful equipping for a lifetime of service. Most often, this requires some kind of formal training program. Encourage young pastors to take the time to get the training and formation they need for a lifetime of ministry.

Give your apprentices the world’s best Bible study tool to ground their ministry formation. Explore Logos for Church.

6. Let them fail

Let’s go back to the example of Paul and Timothy. Just a few months after meeting Timothy in Acts 16, Paul left him and Silas in Berea when he had to flee from persecution (Acts 17:14). He continued to equip and disciple Timothy, but whether from necessity, intentionality, or some combination of the two, he entrusted Timothy with real pastoral and ministry responsibility when he left him in Berea.

As you are raising up and equipping these future pastors, it is crucial to give them opportunities to do real ministry. Yes, there should be a season of shadowing you or other pastors in many areas, but at some point it will be important to give them the wheel, so to speak. This testing period requires trust: both trust in the Lord and trust in the up-and-coming pastor. It also requires us to be willing to let them fail to one degree or another.

To be clear, we should not let anyone fail at the cost of orthodox teaching or a congregant’s spiritual well-being. But many lessons are learned when things don’t go as planned. And in ministry, things rarely go as planned. So it is okay if a pastor in training plans an event that is kind of a flop or preaches a boring sermon. These little failures help them learn and grow.

7. Send them out

As you patiently invest in and equip young leaders over time, by God’s grace some will emerge as qualified pastors.

As you have identified them as called and competent pastors, you should also help them identify the context of their calling. God may be calling them to remain in your congregation and to join your current pastoral team to help shepherd and equip the flock. But you may also face the problem I mentioned earlier. God may call them to a new context, to plant a new church, join another staff, or step into a new role.

When that happens—and it will inevitably happen—you can rejoice in how Jesus is building his kingdom. Help your congregations see that their investment in that young man was not a waste of time or resources, but instead one of the key ways that churches can partner with and support one another.

If your church gets to a place where you are regularly raising up and sending out new pastors, then rejoice in the role that God has given you. Send out those pastors well, trusting that your labor and investment in them will bear fruit beyond what you may ever see in this life but that will echo in the kingdom for eternity.

Share your thoughts

What steps can pastors take to raise up future pastors? Join us in the Word by Word group to share your thoughts.

Chris Bruno’s suggested resources

• Croft, Brian, and James Carroll. Practically Trained Pastors: A 52-Week Field Guide for Ministry in the Trenches. Evangelical Press, 2021.

Prepare Them to Shepherd: Test, Train, Affirm, and Send the Next Generation of Pastors

Regular price: $4.99

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Lectures to My Students (4 vols.)

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The Shepherd Leader: Achieving Effective Shepherding in Your Church

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Related content

• What Your Church Needs to Train Leaders (You Probably Already Have It)
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• Where Have the Timothys Gone? 4 Ways to Address the Minister Drought

Baptist colleges, universities, and seminaries prepare students to serve Christ and fulfill his mission in the world.

This guide orients readers to a list of ten major Baptist institutions of higher education in the United States and Canada. If your goal is to prepare for ministry or to be “salt and light” (Matt 5:13–16) in the marketplace, these institutions probably have a program for you.

What is a Baptist university, college, or seminary?

As a distinct group with shared doctrinal convictions, Baptists are relatively young among Protestants, having their start in seventeenth-century England. By the 1700s, Baptists were immigrating to the American colonies and Canada and then around the world. In the 1800s, Baptist churches expanded rapidly in the United States. In the twentieth and twenty-first centuries, Baptists became a major global group with tens of millions of members.

What makes a school “Baptist”? Baptists are Protestant Christians who are doctrinally orthodox when it comes to key Christian teachings like the Trinity, the deity, resurrection, and future return of Christ, the reality of sin, and so on. Emerson and Stamps suggest five distinctive hallmarks of Baptists:

1. liberty of conscience,
2. believer’s baptism,
3. a believers’ congregational church,
4. covenantal communion, and
5. religious liberty.¹

These hallmarks tend to distinguish Baptists from other sorts of Protestants. Baptists hold a variety of views on a number of doctrines, including eschatology and gifts of the Spirit, as well as differing practices of church structure and worship.

Historically, Baptists have valued a clear separation of church and state and rejected hierarchical ecclesial structures, insisting that individuals and congregations are immediately and personally accountable to Christ. Baptists have tended to be associational: independent churches cooperating with other independent churches, and, at times, forming denominations. Most Baptist groups have also shared a broader evangelical commitment to the Bible as a Christian’s ultimate authority, the centrality of the cross, the necessity of conversion, and the priority of missions.

That said, students do not have to be a Baptist to attend a Baptist school.

What are the major Baptist schools?

The following list of schools includes Baptist universities, colleges, and seminaries.

• What can be confusing is that some universities on this list have seminaries and some seminaries have colleges.
• I have also tried to select Baptist schools from different regions of the United States and Canada, but have not expanded it to other countries.
• I have only included schools with relationships to Baptist denominations and agencies.
• I have also tried to select schools from different kinds of Baptist groups.
• All of the schools included here are also accredited by at least one recognized agency.

This selectivity, coupled with the large number of Baptist schools, means that some really good schools are not on the list, but are mentioned below.²

1. Liberty University, Lynchburg, VA

• Degrees: associate’s, baccalaureate, master’s, doctoral
• Enrollment: Over 140,000 in 2025/26; 6,344 at Liberty Theological Seminary (fall 2025)³
• Founded: 1971
• Affiliation: Southern Baptist Convention of Virginia
• Online: yes

LU has numerous “colleges” and “schools” and the largest distance education programs of any Baptist school. It is one of the largest universities in North America, with over 700 majors. Liberty Theological Seminary (LTS) offers the master of divinity (MDiv), numerous master of arts (MA) programs, and doctoral degrees such as the doctor of ministry (DMin) and doctor of philosophy (PhD). LTS’s PhD is available asynchronously online, making it distinct from other programs on this list.

Liberty provides Logos to its students through a Logos for Education partnership.

2. The Southern Baptist Theological Seminary, Louisville, KY

• Degrees: associate’s, baccalaureate, master’s, doctoral
• Enrollment: 5,469 (1,181 undergraduate and 4,288 graduate for 2024/25)
• Founded: 1859
• Affiliation: Southern Baptist Convention
• Online: yes

The oldest of the six seminaries of the Southern Baptist Convention, SBTS’s MDiv is its most populated degree and the second most-enrolled MDiv in the United States. SBTS’s PhD program is among the oldest in North America (1892), and all concentrations can be earned via intensive delivery. One concentration, the PhD in Christian studies, can be earned fully online synchronously. Southern offers eighteen master’s programs and four doctoral programs. Boyce College is the undergraduate unit within SBTS, offering associate programs and bachelor degrees in areas like business administration, communication, and elementary education, as well as biblical counseling, global studies, and biblical and theological studies. SBTS offers the MDiv and several MA programs fully online, in both English and Spanish. SBTS also offers a five-year pathway to earn a bachelor’s and MDiv degree.

SBTS provides Logos to its students through a Logos for Education partnership.

3. California Baptist University, Riverside, CA

• Degrees: associate’s, bachelor’s, master’s, doctoral
• Enrollment: 12,516
• Founded: 1950
• Affiliation: California Southern Baptist Convention
• Online: yes

Cal Baptist has nearly 120 bachelor’s programs, over 50 master’s programs, and 10 doctoral programs. Cal Baptist does not offer an MDiv program, but has a Christian studies and applied theology major at the bachelor’s level offered through its School of Christian Ministries.

Cal Baptist provides Logos to its students through a Logos for Education partnership.

4. Oklahoma Baptist University, Shawnee, OK

• Degrees: bachelor’s, master’s, doctoral
• Enrollment: 1,526⁴
• Founded: 1910
• Affiliation: Baptist General Convention of Oklahoma
• Online: yes

OBU lists over eighty bachelor’s degree areas and six master’s degree areas. They are adding four health science graduate programs. The Hobbs School of Theology and Ministry offers bachelor’s degrees in cross-cultural ministry, global marketplace engagement, and biblical and theological studies, among other areas, and has an accelerated BA to MDiv track. Their graduate program includes the MDiv and three MA areas.

OBU provides Logos to its students through a Logos for Education partnership.

5. New Orleans Baptist Theological Seminary, New Orleans, LA

• Degrees: associate’s, bachelor’s, master’s, doctoral
• Enrollment: 1,535 graduate (fall 2025)
• Founded: 1917
• Affiliation: Southern Baptist Convention
• Online: yes

NOBTS offers the MDiv and several MA programs residentially and online. Some programs are multilingual (Spanish and Korean). Their doctoral programs include the DMin and the PhD. NOBTS’s Leavell College offers bachelor’s programs in more than ten areas. They have an accelerated BA to MDiv track.

NOBTS provides Logos to its students through a Logos for Education partnership.

6. Welch College, Gallatin, TN

• Degrees: associate’s, bachelor’s, master’s, doctoral
• Enrollment: ~400⁵
• Founded: 1942
• Affiliation: National Association of Free Will Baptists
• Online: yes

For many years, Welch was known as Freewill Baptist Bible College. Welch has several master’s programs in areas of ministry, humanities, and social science. Welch Divinity School offers an accelerated five-year baccalaureate-to-MDiv program. The school has a Spanish Ministry Institute, but full programs appear to be English only.

7. Gateway Seminary, Ontario, CA

• Degrees: master’s; doctoral
• Enrollment: 1,546 (fall 2025)
• Founded: 1944
• Affiliation: Southern Baptist Convention
• Online: yes

For many years, Golden Gate Baptist Theological Seminary served the San Francisco Bay area. In 2016, the seminary moved to its present location in Ontario, CA. Gateway has additional locations (Fremont, CA; Phoenix, AZ; Vancouver, WA; Denver, CO) as well as a robust asynchronous distance education program. Gateway’s MA programs are about double the amount of its MDiv enrollment, and it has a growing doctoral studies program offering the DMin and PhD.

8. Dallas Baptist University, Dallas, TX

• Degrees: associate’s, baccalaureate, master’s, doctoral
• Enrollment: 4,230 (fall 2025)⁶
• Founded: 1924
• Affiliation: Baptist General Convention of Texas
• Online: yes

DBU offers eight associate’s degrees, over seventy-five bachelor’s degrees, more than thirty master’s degrees, and two doctoral programs. Beyond residential and online delivery, they also offer hybrid, flex, and HyFlex options. They offer eight MA programs in various areas of ministry (counseling, children’s ministry, family ministry, etc.).

9. Campbell University North Carolina, Buies Creek, NC

• Degrees: associate bachelor’s, master’s, doctoral
• Enrollment: ~4,800 students overall;⁷ Campbell Divinity School 106 (fall 2025)
• Founded: 1887
• Affiliation: Baptist State Convention of North Carolina
• Online: yes

Campbell University has many bachelor’s programs and over a dozen are available fully online. They have extension locations at Raleigh, Camp Lejeune, and Fort Bragg. They offer eight-week accelerated programs. Campbell Divinity School offers MDiv, MA, and DMin degrees. Two MA programs are available via synchronous online-with-intensive delivery.

10. McMaster Divinity College, Hamilton, ON

• Degrees: master’s; doctoral
• Enrollment: 255 (fall 2025)
• Founded: 1887
• Affiliation: Baptist Convention of Ontario and Quebec
• Online: yes

McMaster Divinity School offers several MA programs, the MDiv, a doctorate in practical theology, and a PhD. McMaster allows both synchronous and asynchronous participation in its master’s degree courses. It has an accelerated five-year MA to PhD program.

What are the Southern Baptist seminaries?

I’ve already mentioned three in the list above. But the Southern Baptist Convention has six seminaries total. See also

• Midwestern Baptist Theological Seminary, Kansas City, MO
• Southeastern Baptist Theological Seminary, Wake Forest, NC
• Southwestern Baptist Theological Seminary, Ft. Worth, TX

All offer a historically Baptist education that is accessible, rigorous, and will prepare students for faithful service.

Why does theological education matter?
Watch Dr. Albert Mohler’s interview on Logos Live.

What should one look for in a Baptist school?

Theological commitments

Many students choose to attend a Baptist school because they want a distinctively Christian education or because they are preparing for ministry in a Baptist context.

As noted above, Baptists sometimes differ from one another in specific practices and teachings. Students should review a school’s statement of beliefs carefully and talk to current students, alumni, or faculty when selecting a school. Many schools on this list have published doctrinal statements to which faculty (but not students) must adhere. Other Baptist schools do not require faculty to follow a doctrinal standard.

Accreditation

All of the schools in this article are accredited by one or more recognized agencies.

Accreditation provides external quality assurance and accountability to widely agreed upon hallmarks of quality in higher education, things like consistent missional focus, sound fiscal management, wise strategic planning, consistent admissions policies, healthy patterns of shared governance between faculty, administration, and boards, ongoing quality enhancement, and so on. Being accredited does not mean that a school is theologically consistent with its Baptist roots, nor is it a sign that an institution has surrendered its Christian identity to the world. Lack of accreditation does not mean that a school is bad, but it does mean that it may have less accountability outside of its walls.

The Association of Theological Schools in the United States and Canada (ATS) is the oldest and largest “professional” accreditor of theological schools. ATS lists thirty-four Baptist schools among its members as of May 2026. Other accrediting agencies to be aware of include the Association for Biblical Higher Education, Transnational Association of Christian Colleges and Schools, or secular “institutional” accrediting agencies like the Southern Association of Colleges and Schools or the Higher Learning Commission.

Cost and financial assistance

In every generation, many students have found the cost of education high and have required help to pay for their school. Before the twentieth century, this help was largely via private donations or sponsors. In the United States, federal financial aid has become so common that the vast majority of institutions, even faith-based schools, participate.

In keeping with the longstanding Baptist commitment of religious liberty, some schools on this list do not participate in federal financial aid (SBTS, NOBTS, and Gateway). Instead, these schools rely on denominational support and private donors to control the cost of education.

Each school will have a financial aid office that can answer specific questions.

Online and intensive options

In the past twenty-five years, online learning has moved from a novelty to a significant platform for higher education. Online courses and programs allow students greater flexibility to study while working, caring for family needs, or serving in ministry. However, some students prefer the Christian community and formative interactions that a residential experience offers.

Students should know the difference between “synchronous” online courses where students participate in live classes with a professor and peers and “asynchronous” courses that feature recorded content that students can study with greater flexibility. Some schools blend both sorts of delivery, while others tend to prefer one kind of delivery over another. Often, master’s courses are asynchronous while doctoral courses are synchronous, but the approach may differ by school.

Another consideration is the degree of interactivity that online courses feature. It’s common to distinguish no- or low-interaction courses as “correspondence” courses and medium- to high-interaction courses as “distance education.” Interacting with faculty and fellow students is an important element of higher education. Distance education almost always provides a better and more well-informed learning experience because it minimizes isolation.

Many schools have developed innovative “intensive” options that involve some online work with compressed live instruction. Sometimes called “modulars” or “intensives,” these courses might meet during winter or summer months, or at different points in a school’s regular semester. These classes can provide a nice middle ground to allow flexible scheduling and high interactivity.

Finally, one should consider information literacy and access to resources. In a traditional residential model, schools have libraries, which provide access to books, articles, and other media for research. Knowing what kind of resources to choose, how to find them, and how to use them ethically and profitably (information literacy) is an important skill. Having access to high-quality and relevant materials is vital and can quickly become expensive. Students should learn more about what resources are available to them as online students and how to access these resources.

Multilingual programs

Increasingly, colleges and seminaries are offering programs in languages other than English. While Spanish is the most widespread additional language, some schools have expanded offerings to include Chinese and Korean, among others.

Conclusion

Baptist universities, colleges, and seminaries train students to engage the world, whether in vocational ministry or in the workplace. Between the schools listed in this article, there are around a thousand different areas of study, with dozens of programs focused on areas of Christian and public service. These schools are forming students in the Baptist tradition.

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What other Baptist schools would you add to this list? Join us in the Word by Word group to share your thoughts.

Resources to consider

Welcome to College: A Christ-Centered Guide to Lasting Faith in a Changing World, 3rd ed.

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Surviving and Thriving in Seminary: An Academic and Spiritual Handbook

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Succeeding at Seminary: 12 Keys to Getting the Most out of Your Theological Education

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How to Stay Christian in Seminary

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Equipped to Serve: How Seminary Strengthens You for Ministry

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The Baptist Vision: Faith and Practice for a Believers’ Church (Hobbs College Library)

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• What Do Baptists Believe? An Intro to Baptist Theology & Roots
• Baptist Denominations: A Guide to the Main Branches
• Who Enrolls the Most Students? The Top 5 Christian Universities
• Top 5 Seminaries by Enrollment: Data & Trends
• Where Is Theological Education Heading? Flexible Faithfulness

You should study Jude and 2 Peter.

Jude is often called the “most neglected book in the New Testament.”⁸ David deSilva laments, “If Bible publishers stopped printing Jude, it might take years for some people to notice.”⁹ Yet, while Jude’s epistle may be quite short, by some accounts a mere 464 words in the original Greek,¹⁰ it offers a dense and important account.

• It has much to say about God’s judgment against wickedness (Jude 4–7, 11–16).
• It issues an important call to persevere in the faith, urging believers “to contend for the faith that was once for all entrusted to God’s holy people” (Jude 3).
• It contains a higher density of material on angels than any other New Testament book (Jude 6, 9).
• It presents a fascinating text-critical debate as to whether it was “Jesus” or the “Lord” who “delivered his people [Israel] out of Egypt” (Jude 5).
• It mentions “love feasts,” an early Christian communal practice (Jude 12).
• It raises questions about inspiration and canonicity, alluding to the assumption of Moses where Michael disputes with the devil over the body of Moses (Jude 9) and quoting the Book of Watchers in 1 Enoch (Jude 14–15; cf. 1 Enoch 1.9).
• It ends with an astounding doxology (Jude 24–25).

But above all, it forces us to develop a rich theology of heresy! As John Calvin wrote:

Now, if we consider what Satan has attempted in our age, from the commencement of the revived gospel, and what arts he still busily employs to subvert the faith, and the fear of God, what was a useful warning in the time of Jude, is more than necessary in our age.¹¹

Meanwhile, neglect and doubt as to 2 Peter’s authorship has led it to be regarded as the “ugly stepchild” of the New Testament.¹² However, I regard 2 Peter as a canonical capstone, drawing on several parts of the New Testament:

• It recalls Matthew’s transfiguration account in order to showcase the glory of King Jesus and celebrate Peter’s own testimony (2 Pet 1:16–18).
• It reminds his audience of Jude’s warning about false teachers (2 Pet 2:1–3).
• It takes up the contested nature of Paul’s letters and legacy in the early church (2 Pet 3:15–16).

Second Peter is a book that calls us to consider

• Theosis/deification (2 Pet 1:3–4)
• Christian virtues (2 Pet 1:5–7)
• Biblical inspiration (2 Pet 1:19–21)
• The dangers of heresy (2 Pet 2)
• The promise of Jesus’s second coming (2 Pet 3:1–13)

Second Peter stresses the importance of learning to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). I like how N. T. Wright puts it:

I have a sense that this letter might be a word for our times. If our desire is to bring God glory both now and in the day when his new age dawns, we could do a lot worse than study it carefully, pray it in, take it to heart, and put it into practice.¹³

Second Peter and Jude are worth your study. But what commentaries and resources can help you along the way?

Technical commentaries

In study and sermon preparation, I always think it wise to consult at least one technical commentary that gets granular, puts everything under the microscope, and declares a heads up on what the scholars are saying about a book or passage.

When it comes to the dense scholarly commentaries on Jude and 2 Peter, there are two clear winners:

Bauckham, Richard. 2 Peter, Jude. World Biblical Commentary. Word, 1983.

This is the commentary you have to get if you want to wrestle with the Greek text, historical-critical questions, and scholarship on these two epistles. It’s slightly dated now—a second edition is apparently coming with Darrian Lockett—but Bauckham is a wise exegete who sifts the evidence with laser-like focus and possesses an amazing knowledge of ancient sources.

Jude, 2 Peter (Word Biblical Commentary, Volume 50 | WBC)

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Frey, Jörg. The Letter of Jude and the Second Letter of Peter: A Theological Commentary. Baylor University Press, 2018.

Jörg Frey stands in the line of German scholars like Martin Hengel. He is an expert in ancient Judaism and Greco-Roman religions, and his commentary is the best up-to-date technical work on Jude and 2 Peter right now. Filled with reasoned and judicious analyses of the text, it shows sensitivity to the theological questions and matters these epistles raise for modern readers.

Intermediate commentaries

If you want something robust and comprehensive, but not as technical or bogged down in scholarly debates, then I recommend the following:

Davids, Peter H. The Letters of 2 Peter and Jude. Pillar New Testament Commentary. Eerdmans, 2006.

Davids is an expert in the Catholic Epistles and well-known for his work on James and 1 Peter. He provides an accessible, learned, and erudite analysis of Jude and 2 Peter that covers everything you need to know. This is probably the #1 commentary I’d recommend to students and preachers who want something serious but not too scholarly or intimidating.

The Letters of 2 Peter and Jude (Pillar New Testament Commentary | PNTC)

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Schreiner, Thomas R. 1–2 Peter and Jude. Christian Standard Commentary. Holman Reference, 2020.

Although Schreiner is mainly a Pauline scholar, he does make the odd foray into biblical theology and other parts of the New Testament. In this volume, Schreiner has delivered a sober and capable analysis of both letters, and his conclusions are always well reasoned. It’s somewhat conservative in its historical judgment, but no worse because of it.

1-2 Peter and Jude (Christian Standard Commentary | CSC)

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Reese, Ruth Anne. 2 Peter and Jude. Two Horizons New Testament Commentary. Eerdmans, 2007.

I like Reese’s commentary because she wrestles with exegetical and theological questions with acumen and wisdom. It is a commentary that dares to ask, “Well, so what?” in its engagement with the text. A good complement to any collection of commentaries on Jude and 2 Peter.

2 Peter & Jude (The Two Horizons New Testament Commentary | THNTC)

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Mbuvi, Andrew M. Jude and 2 Peter. New Covenant Commentary. Cascade Books, 2015.

Mbuvi has an excellent knowledge of these letters and their scholarly debates, and yet writes an accessible and commendable intermediate commentary. His African perspective is fresh and illuminating. The “fusing the horizons” sections are great models for thinking about application.

Jude and 2 Peter (A New Covenant Commentary | NCCS)

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Preparing a sermon series on 2 Peter or Jude? Try Logos free today.

Accessible and practical commentaries

As for commentaries that are less taxing on the reader, written for the non-specialist but still a rich resource for preachers, I recommend these:

• Green, Michael. 2 Peter and Jude. Tyndale New Testament Commentaries. InterVarsity Press, 1987.
• Lucas, Dick, and Christopher Green. The Message of 2 Peter and Jude. Bible Speaks Today. InterVarsity Press, 1995.
• Moo, Douglas J. 2 Peter, Jude. NIV Application Commentary. Zondervan, 1996.
• Wright, N. T. Early Christian Letters for Everyone. SPCK, 2011.

Of all these, Lucas/Green is my pick for something light, devotional, and immediately applicable.

2 Peter and Jude (Tyndale New Testament Commentaries | TNTC)

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The Message of 2 Peter & Jude (Bible Speaks Today | BST)

Regular price: $13.99

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2 Peter, Jude (NIV Application Commentary | NIVAC)

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Other useful works

Bauckham has two other works on Jude and 2 Peter which I recommend:

• Bauckham, Richard. Jude–2 Peter. Word Biblical Themes. Zondervan, 1990.
• Bauckham, Richard. Jude and the Relatives of Jesus in the Early Church. T&T Clark, 2004.

2 Peter–Jude (Word Biblical Themes)

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Jude and the Relatives of Jesus in the Early Church (Bloomsbury Academic Collections)

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Good complements to any commentaries are Davids’s theology of 1–2 Peter, Jude, and James and, for those wanting to dive deeply into the original languages, his analysis of the Greek text:

• Davids, Peter H. A Theology of James, Peter, and Jude. Biblical Theology of the New Testament. Zondervan, 2014.
• Davids, Peter H. 2 Peter and Jude: A Handbook on the Greek Text. Baylor University Press, 2011.

A Theology of James, Peter, and Jude: Living in the Light of the Coming King (Biblical Theology of the New Testament | BTNT)

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2 Peter and Jude: A Handbook on the Greek Text

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If I had to add some extra commentaries, it would be these:

• Green, Gene L. Jude and 2 Peter. Baker Exegetical Commentary on the New Testament. Baker Academic, 2008.
• Harink, Douglas. 1 and 2 Peter. Brazos Theological Commentary on the Bible. Brazos, 2009.
• Perkins, Pheme. First and Second Peter, James, and Jude. Interpretation: A Bible Commentary for Teaching and Preaching. John Knox, 1995.

Jude and 2 Peter (Baker Exegetical Commentary on the New Testament | BECNT)

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1 and 2 Peter (Brazos Theological Commentary on the Bible | BTC)

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First & Second Peter, James, and Jude (Interpretation: A Bible Commentary for Teaching and Preaching | INT)

Regular price: $20.99

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For a study of that intriguing textual variant in Jude 5, I’d start with these:

• King, Daniel. “The Textual History of the New Testament and the Bible Translator.” Bible Translator 68 (2017): 20–37.
• Houghton, Hugh A. G. A Textual Commentary on the Greek New Testament. Deutsche Bibelgesellschaft, 2025.

A Textual Commentary on the Greek New Testament: A Companion to the 6th Edition of the United Bible Societies’ Greek New Testament (UBS6)

Regular price: $27.99

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For Jude’s use of non-canonical sources, in addition to the standard commentaries I’d consult the following:

• Lanier, Gregory R. Noncanonical Influences on the New Testament: Apocryphal Prophets and Athenian Poets. Broadman & Holman, 2024.
• Scott, James M. “Jude the Obscure: The Letter of Jude and the Enochic Heritage,” Journal of Theological Studies 74 (2023): 137–67.

Apocryphal Prophets and Athenian Poets: Noncanonical Influences on the New Testament

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Share your thoughts

What are your favorite resources on 2 Peter and Jude? Join us in the Word by Word group to share your thoughts.

Related content

• Does Jude Quote Enoch as Prophecy? | Wes Huff on Jude 14–15
• Demonology: What Does the Bible Say About Demons?
• When Did Jesus Preach to Spirits in Prison? | Thomas Schreiner on 1 Peter 3:18–22

Does James contradict Paul? In this episode of What in the Word?, host Kirk E. Miller sits down with pastor and theologian Mark Jones to tackle James 2:14–26. They explore the apparent tension between Paul’s doctrine of justification by faith alone and James’s claim that “a person is justified by works and not by faith alone.” Tune in to consider how genuine saving faith operates in the life of a believer.

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Episode guest: Mark Jones

Mark Jones is the pastor at Faith Reformed Presbyterian Church in Vancouver (PCA). He is married to Barb and they have four children. He has authored and edited many books and is involved in theological education all over the world, particularly in Cape Town, South Africa, at Trinity Reformed College.

Episode synopsis

Framing the key interpretive issue

According to Mark Jones, James’s letter reads, in many ways, like a retelling of Jesus’s Sermon on the Mount in pastoral prose. It is an incredibly practical book, which opens up the question: What does it actually mean to have genuine saving faith? That question, in turn, opens up one of the most contested areas of Christian theology: the role of works both in salvation in general and justification in particular.

James 2:24 contains the only explicit use of the phrase “faith alone” in the entire New Testament. Yet instead of affirming justification by faith alone, it states that “a person is justified by works and not by faith alone” (emphasis added). For those who believe in the Protestant doctrine of sola fide, this is a striking verse to reckon with! Many see James as standing in tension—if not outright contradiction—with Paul, who teaches justification by faith and not works (e.g., Rom 3:20–4:8; 9:32; Gal 2:16, 21; 3:11; Gal 5:4; Phil 3:9; cf. Rom 11:6; Eph 2:8–10; Titus 3:5; 2 Tim 1:9; etc.).

Major interpretations of James 2:14–26

Mark Jones and Kirk E. Miller sketch some of the major interpretations of James 2:14–26 and the Bible’s overall teaching on justification and works.¹⁴

1. Initial and final justification: Typically in Roman Catholic tradition, Paul and James are understood as describing two different justifications. Paul’s justification excludes all works and initiates salvation; James’s “second justification” is the perfecting or forming of that justification through works of love. In this scheme, what Protestants would call sanctification effectively becomes folded into justification itself.
2. A vindication of faith: The historic Reformed Protestant reading understands James as describing, not a second justification, but God’s vindication of the church and the believer’s faith, confirming God’s prior act of justifying them.
3. Justification before men: As Kirk mentions, some maintain that, whereas Paul is concerned with justification before God (salvation), James is concerned with “justification” before men, that is, a public proof that one is a believer.
4. Rewards for good works: Free grace theology is especially cautious about assigning works any role in salvation. This view interprets any judgment according to or justification by works as pertaining to degree of rewards, not salvation.

Within Protestantism, disagreement exists as to how strong a role works play in salvation. Some treat works as mere evidence of faith. Others understand works, not as an optional confirmation of faith, but a necessary feature of genuine possession of salvation. Mark holds to the latter. He maintains that there is only one justification, received by faith, complete and irrevocable. Yet God’s judgment will also affirm the righteousness of this verdict. Good works performed in the Spirit, by faith, will publicly exhibit evidence that the believer’s profession of faith is real.

In what sense is one justified “by works”?

James’s most pointed claim comes in James 2:24: “A person is justified by works and not by faith alone.” How should we understand this, the role of works in justification?

Following Reformed theologians of the post-Reformation era, Mark distinguishes between the right to eternal life and the possession of it. The right to life, Mark explains, is what faith alone secures: an irrevocable legal standing grounded entirely in the work of Christ, with no admixture of works. But the possession of that eternal life happens only along the path of good works. As is often said, faith alone saves, but the faith that saves is never alone. Works don’t provide the right to eternal life, but their presence proves that the faith which justified was genuine, rather than an empty assent.

Thus, the proposition “faith justifies without works,” where “without works” modifies “justifies,” is true. Faith justifies without the assistance of works, because works form no part of the ground of justification. At the same time, the proposition “faith without works justifies,” where “without works” modifies “faith,” describing a kind of faith that has no works accompanying it, is false. Such faith, according to James, is “dead” (Jas 2:17, 26), “useless” (Jas 2:20), i.e., it does not save (Jas 2:14). This so-called faith is a mere fiction, incapable of justifying anyone.

Reconciling James, Paul, and the rest of Scripture

Mark pushes back against the idea that Paul and James stand in tension. If we ask how James reconciles with Paul, we must equally ask how Paul reconciles with Paul, since Paul also speaks of justification and judgment according to works (e.g., Rom 2:6–11, 13; 2 Cor 5:10).

In fact, New Testament writers regularly testify to the necessity of good works for salvation and the final judgment (Matt 7:21–23; 16:27; 25:31–46; John 5:28–29; Rom 6:22; 1 Cor 6:9–10; Gal 5:19–21; 6:7–8; Phil 2:12–13; Heb 12:14; 1 Pet 1:17; 1 John 2:3–6; 3:7–10; Rev 20:12–13; 21:27; 22:12). Thus, as Mark points out, it’s a bit peculiar that we tend to isolate James 2:14–26 as especially problematic, since James’s teaching here seems quite in line with what is taught in many other places. If James is to be explained away, a great deal of the New Testament will have to be explained away with him.

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Many argue that some of the above texts (e.g., Rom 2:6–11) teach a mere hypothetical path of justification, God’s standard of righteousness that we all fail to meet. However, Mark argues that Scripture’s teaching on the necessity of works recurs in too many texts to be explained this way. One would seemingly have to treat them all as hypothetical, doing violence to these texts.

Kirk notes the striking detail that both James and Paul appeal to Abraham in their respective writings on justification (Rom 4:1–25; Gal 3:6–9; Jas 2:21–23). This shared reference suggests the two are not adversaries but complementary witnesses to the same faith that both trusts Christ alone and inevitably bears its fruit.

Puritan commentator Thomas Manton helpfully clarifies that Paul’s doctrine of justification is opposed to the condemnation of a sinner in general, while James’s teaching on justification is opposed to the condemnation of a hypocrite in particular. These are not competing theologies, but complementary teachings on the same doctrine.

What counts as “good works”—and how many are enough?

If works are a necessary part of salvation, it raises the questions: What exactly are these “works”? And: How many works need to accompany faith in order for that faith to be justifying?

Mark defines good works as those done by faith, empowered by the Spirit, in obedience to God’s moral law, and aimed at God’s glory. If we want to understand what James specifically means by works, Kirk suggests looking at those concrete acts James mentions throughout his letter, e.g., controlling the tongue (Jas 1:26; 3:1–12), caring for widows and orphans (Jas 1:27), not hoarding wealth (Jas 5:1–6), etc.

Mark reframes the question of quantity: The issue is not whether one tallies enough good works but whether good works, however few or many, are genuinely present. In fact, religious systems that clearly define what good works are necessary—and how many—can result in adherents partitioning their religious devotion instead of offering their life to God. Instead, every aspect of our life is meant to consist of faith and good works.

Can we have assurance if works are necessary?

Does the necessity of works eliminate the possibility of genuine assurance and our ability to rest solely in the work of Christ?

Mark flips the question: Should not the total absence of good works rob someone of assurance? In other words, as we’ve seen, Scripture recognizes that works necessarily accompany true, saving faith.

Christ is the ultimate ground of our assurance, received through faith alone. But Scripture also identifies our good works as subsidiary grounds or corroborating evidence. Together, these function like an ecosystem of evidence for assurance of salvation.

Preaching and teaching James 2:14–26

It’s fine and good to answer people’s questions about how James’s teaching harmonizes with the rest of Scripture. But do not spend your sermon apologizing for James, qualifying every statement with what James “doesn’t actually mean.” James would not want us to apologize on his behalf. Allow the burden of the text to be the burden of your sermon, landing with the same force James intended. Trust that the broader teaching of Scripture will hold together without needing to mute this particular text.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

How do you interpret James 2:14–26? Join us in the Word by Word group to share your thoughts.

Mark Jones’s recommended resources

• John Davenant, A Treatise on Justification (2 vols.)

Commentary on the Book of James (The Complete Works of Thomas Manton, vol. 4)

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The Works of John Owen, Vol. 5: Faith and Its Evidences

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Additional related resources

Paul vs. James: What We’ve Been Missing in the Faith and Works Debate

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Four Views on the Role of Works at the Final Judgment (Counterpoints)

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A Christian’s Pocket Guide to Good Works and Rewards: In This Life and the Next

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The Doctrine of Good Works: Reclaiming a Neglected Protestant Teaching

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Treatise on Good Works

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Did Jesus Teach Salvation by Works? The Role of Works in Salvation in the Synoptic Gospels

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Mobile Ed: TH351 Perspectives on Justification by Faith: Five Views on Its Meaning and Significance (4 hour course)

Regular price: $149.99

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Justification: Five Views (Spectrum Multiview Books)

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Related content

• What Is Justification? | Stephen Westerholm
• Justification by Faith: Debates Old and New
• Who Are Paul’s Law-Abiding Gentiles? | Jarvis Williams on Romans 2:14–15
• What Does It Mean to Work Out Our Salvation? | Lynn Cohick on Philippians 2:12–13
• Is Your Definition of Salvation Too Small? The Bible’s Full Teaching

Don’t just turn to Logos when preparing a lesson or chasing a question. Version 52 brings a huge redesign to Reading Plans, helping you stay consistent in your daily reading and study.

We’re also bringing you another upgrade to Study Assistant, making it easier for you to ask targeted questions about the very thing you’re studying.

Let’s get into it!

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Sign up for the video walkthrough on July 16 or catch the replay.

Highlights at a glance

1. A whole new Reading Plans experience: New features include one home for all your plans, smarter notifications, and a more forgiving way to stay consistent.
2. Sharing a reading plan just got simpler: Send anyone a link in seconds.
3. Study Assistant gets context-aware: Ask focused questions about exactly what you have open, no copy-pasting required.

1. A whole new Reading Plans experience

Reading Plans have always been one of the most-used features in Logos. This release delivers the biggest overhaul they’ve ever gotten. It’s all aimed at one thing: making it easier for you to show up every day.

One place to see all your plans

Instead of hunting through different corners of the app, everything is now in one place on desktop. The new Reading Plan Manager gives you a single, organized hub for every plan you’re following: The Yours tab that sorts these plans by where they stand (Today, Anytime, Later, Archived).

Additionally, use the “Explore Plans” tab to browse and join new plans.

Open the app to access the Reading Plans Manager from the tools menu or open it from the dashboard (on desktop).

Your plans, front and center

The new Reading Plans dashboard card puts your active reading right on the Logos home screen. When you open the app, you can see where you left off, check your progress, and jump straight into today’s reading without digging through any menus.

Take a look.

A refreshed panel view

We gave the detailed view of Reading Plans a fresh new look. You’ll now see your overall progress at a glance, checkboxes to mark sessions complete, and a Read now button to quickly jump to your next reading. You can also change your Bible version, update the plan title, or adjust your reading dates right from this view.¹⁵

Mobile notifications to stay on track

You can now set reminders on your phone for your reading plans. Notifications appear only on the days you’ve planned to read, at the time you choose. If you fall behind, Logos routes you back to where you left off.

You’ll also see a reading plan reminder button in the book’s toolbar, so your active plans are never more than a tap away.

See more about what you can do with Reading Plans.

Grace for when life gets busy

Miss a few days? Sometimes it’s best to keep pressing forward rather than to try and make up for every day missed.

You’ll now see a Skip to latest option that will take you straight to today’s reading. Completing today’s session marks the skipped ones, and they don’t count against your progress.

2. Sharing a reading plan just got simpler

Want to read through a book with a friend or pass along a plan you’ve been following? The updated share dialog makes it as easy as copying a link.

Open the Share dialogue, then click Copy link on any reading plan and you’ll get a direct web link you can send by text, email, or however you usually stay in touch. No complicated setup—just a link.

Create and share a plan.

3. Ask Study Assistant about exactly what you’re reading

Study Assistant enables you to ask questions of your library—and even of the wider Logos catalog—using everyday language to get answers from trusted sources.

Until now, if you wanted to ask Study Assistant a question about a specific passage or resource you had open, you had to reference or paste its text into the chat manually. Not anymore.

A new plus (+) button now lives right next to the collection picker in Study Assistant. Tap it, and you’ll see a list of every resource you currently have open in Logos. Select any resource, and its text will load directly into the chat. Study Assistant then answers using that passage as its anchor, so you get a focused response about exactly what you’re reading.

Study Assistant is not merely a separate tool but an integrated part of your study.

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Those of us in Christian academia (whether students or professors) find ourselves in the awkward position of devoting ourselves to the academic study of the Bible. This sort of study thrives on deadlines and technical details. However, we are also disciples of Christ for whom the Bible is a source of spiritual formation and nourishment. While these two approaches to the Bible can fit well together, they often feel at odds—or in competition.¹⁶ And far too often, academic pursuits squeeze devotional Bible reading out of our lives.

Below are nine suggestions on how to intentionally develop a healthy balance of devotional Bible reading while in academia.

1. Remember, academic and devotional reading should overlap

When we separate the academic and devotional sides of our lives, we create a false dichotomy that can be harmful to our spiritual formation.

I used to think devotional time had to look and follow a certain method, a method which had no overlap with my academic study of the Bible. But then I overheard a professor discussing his devotional habits with a student. He explained that he incorporated his knowledge of the biblical languages into how he approached his devotional reading of Scripture. That concept of combining academic and devotional Bible reading was revolutionary for me.

Though my intended purpose for each is different, my devotional and academic Bible reading now constantly overlap. There are times when I’m reading the Bible for devotional purposes, and the reading propels thoughts that lead to academic research and writing. And there are times when I’m researching and writing about a technical aspect of the Bible, and what I learn propels me into sitting with the devotional implications of the text.

I encourage you to lean into the natural overlap between the two. As you study the Bible academically, consider how what you are learning develops or deepens how you love God. And as you read devotionally, use your academic skills to help you observe and ask questions about the text.

2. Beware of academic pressures

When academic pressures lead to faltering devotions, reevaluate your priorities.

Academics, especially those in biblical studies, can fall prey to a strange dynamic where we spend large lengths of time in the details of the Bible, yet fail to see beyond the words on the page to the Author of the text. The pressure to study the Bible, to find an answer to the professor’s question, to prepare for a test, to pass a class, to meet a deadline—these academic pressures can distract us from the very thing that prompted us to study the Bible in the first place.

Studying the biblical text can give us the false impression that our relationship with God is stable and growing. But academic grades, degrees, and accomplishments are not the same as spiritual growth, though they can contribute to it. For those of us who study the Bible academically, we need to regularly stop and reevaluate how (and if) our academic responsibilities are helping—or hurting—our devotion to God: e.g., Are we taking on too much? Are we desiring academic success more than we desire God?

3. Be flexible

Academic life involves changing schedules. One semester, you might have early morning classes. Next semester, they might be in the afternoon. For people who thrive on variation and change, the vicissitudes of semester schedules can be welcome. For others, the changes can be detrimental to their devotions.

There is no easy solution when required schedules conflict with your intended devotional time. When they do, begin by giving yourself grace.

Maybe the new schedule is an opportunity to try something different with your devotions. Maybe the difficult schedule is only for a short season. Or maybe it’s an invitation to make changes in your life. As you consider these possibilities, remember that God does not require a set devotional schedule, but he does desire your love.

4. Resist the sense of obligation

God desires us to be intentional in our relationship with him, to desire more of him (1 Pet 2:2–3). But when intentionality gets twisted into a sense of obligation, something has gone wrong.

When devotions become forced, give yourself permission to reject the sense of obligation. Allow yourself to reflect on where it is coming from. Ask yourself: Why does spending time with God feel oppressive instead of freeing? Perhaps you’re carrying a perception of devotions that needs to be altered or rejected.

5. Hold expectations loosely

Some days, you will be too tired or overwhelmed to even think about devotional time. Know that God is with you in these moments.

Perhaps you expected your day to go differently—a day of joyfully spending time reading Scripture and praying. But sometimes, we cannot meet our own expectations. In these moments, perhaps the healthiest thing you can do is reject your expectations for what devotions ought to look like. Instead, simply sit in silence with God, who is with you in the midst of your exhaustion. Let him sit with you. God loves his people and desires his people to love him. He isn’t keeping score of how successful your devotions are.

Later, once you are less tired and overwhelmed, take time to consider whether your exhaustion was an indicator that some areas of your life need reevaluation, or just a temporary season when your walk with God was forced to look different.

6. Adjust your plans as needed

When you fall behind on your devotional plan, change the plan—not your devotion.

Devotional plans and books can be amazing tools that help us grow closer to God. But they are, ultimately, man-made plans. God does not call us to devotional plans. He calls us to himself.

If you find a plan or book that you want to try, go for it! But if you get behind, give yourself grace. Adapt the plan or change to a new plan. Sometimes life happens, and we fail to do what we had intended. You can choose to adapt the plan by simply picking up where you left off. Or if you have the time and ability, you can catch up. You have options. Some crave change and will always hop between plans rather than finish one. That’s fine, too.

Keep your devotions on track.
Explore creating reading plans in Logos!

7. Address distractions

When you get distracted during your devotions, accept the distractions for what they are. Some cannot be “solved.” Susanna Wesley (mother of John and Charles Wesley) famously threw her apron over her head in a crowded kitchen in order to pray. Most of us need more than an apron to remove our distractions. And that’s valid.

Some distractions are simply unavoidable (e.g., children’s needs). In some cases, a source of distraction can be incorporated into your devotions, such as involving children by having them read a passage aloud. But often that is not the case. In these situations, reach out to others in your community for support and solutions.

Other distractions are avoidable (e.g., social media, email, etc.). Acknowledge and identify how they are distracting to you. Be intentional about removing them. Perhaps you need to block certain apps or silence notifications during a specific time period. Spiritual formation does not happen accidentally but with intentionality as we seek to love God. Choosing to remove distractions for a dedicated devotional time is one way that we can love God well.

8. Consider your specific needs

As you decide how to schedule devotional time, consider your needs, both physical and mental.

What can you reasonably commit to at this point in your life? Ten minutes? An hour? There is no time requirement. The goal is to love God more. Sometimes spending five minutes meditating on one verse is more beneficial than spending an hour diagramming Greek sentences—sometimes the reverse is true.

What is the best time of day for you? Morning? Night? Lunchtime? God does not require Christians to have a devotional time in the morning. Some people’s minds are more engaged later in the day.

9. Know who you are

Let your devotional practice reflect how God made you.

Do you prefer to meditate on a passage or dig into its complex details? Do you gravitate toward simple, reflective devotionals, or toward denser resources that wrestle with theological nuances? Neither is more spiritual than the other. It’s okay to be drawn to different methods. The goal isn’t to operate like everyone else but to love God with the mind he gave you. (That said, it’s also worthwhile to explore approaches and topics outside your natural inclinations occasionally.)

Some benefit from a consistent method. Others benefit from alternating their practice. Regardless, everyone can benefit from occasionally trying new methods and resources, especially when they are from outside your tradition or completely new to you. Some options you might consider include lectio divina, journaling, the Daily Office (from the Anglican Book of Common Prayer), devotional books from different cultures (e.g., women of color, African American), or a Hebrew or Greek devotional book.

Conclusion

Always remember that devotional Bible reading is simply a way for us to live out our devotion to God. It can (and should) overlap with our academic Bible study. But it is also something that requires intentionality that is different from mere academic study.

Share your thoughts

How can one maintain rich devotions as a student or scholar? Join us in the Word by Word group to share your thoughts.

Hoyt’s suggestions for devotional reading

Eat This Book: A Conversation in the Art of Spiritual Reading

Regular price: $19.99

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Anglican Church in North America Daily Office Lectionary: St. Andrew’s Day Revision

Regular price: $4.99

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His Testimonies, My Heritage: Women of Color on the Word of God

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Plenty Good Room: A Lenten Bible Study Based on African American Spirituals

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Devotions on the Hebrew Bible

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Devotions on the Greek New Testament: 52 Reflections to Inspire & Instruct

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Additional content

• What Is Spiritual Formation—and Why Does It Matter?
• 3 Misguided Narratives About Success in Seminary
• Ascending the Ladder: A Guide to the Ancient Practice of Lectio Divina
• What Does It Mean to “Apply” the Bible?
• The Surprising Benefits of Prayer Books & How to Use Them

Does human unbelief have the power to limit the all-powerful God? In this episode of What in the Word?, Kirk E. Miller sits down with theologian Veli-Matti Kärkkäinen to tackle the startling claim in Mark 6:1–6 that Jesus “could do no mighty work” in his hometown. They explore the relationship between human faith and divine action and raise the practical question: What does this story mean for someone praying for healing that never comes?

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Episode guest: Veli-Matti Kärkkäinen

Veli-Matti Kärkkäinen is Professor of Systematic Theology at Fuller Theological Seminary and Docent of Ecumenics at the University of Helsinki. A prolific author, his most recent work is the five-volume series Constructive Christian Theology for the Pluralistic World (Eerdmans): Christ and Reconciliation (2013), Trinity and Revelation (2014), Creation and Humanity (2015), Spirit and Salvation (2016), and Hope and Community (2017). He is an ordained Lutheran minister.

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Episode synopsis

Setting the scene

As Dr. Veli-Matti Kärkkäinen explains, “The key to understanding any biblical passage is to know the location, the context.” Mark’s Gospel has a clear narrative arc. Its initial chapters are full of Jesus’s miracles, to which the crowds respond with amazement, asking, By what authority does Jesus do such things? That question, Veli-Matti explains, eventually turns into opposition and finally rejection, as we see here.

In Mark 6:1–6, Jesus returns to his hometown (Mark 6:1), and his familiarity breeds offense (Mark 6:2–3). As Kirk E. Miller observes, whereas later generations might stumble over the claim that a human being would also be divine, Jesus’s neighbors stumbled over the opposite problem: He was too familiar, too ordinary, too much one of their own to be taken seriously as anything more.

Previously, crowds were “amazed” at Jesus’s miracles (Mark 5:20; cf. 2:12; 5:42), but now Jesus is “amazed” at this people’s lack of faith (Mark 6:6). In the scene immediately prior, Jesus acknowledges the desperate faith of a woman who suffered from twelve years of blood-flow. Now here in Nazareth, Jesus finds not faith but its stubborn absence. The adjacent scenes offer a contrast.

Veli-Matti carefully distinguishes doubt and unbelief. A doubter is someone who wants to believe but struggles to do so (Mark 9:24). In contrast, the unbelief displayed in Mark 6 (and elsewhere in Mark’s Gospel) is settled opposition to Jesus.

“Could not” or “would not” do miracles?

Mark comments that “[Jesus] was not able to do a miracle there” (Mark 6:5). Some, like liberal theologians and Muslims, have used Mark 6:5 to argue that Jesus was not truly God, since he, in their reading, lacked power to perform miracles here.

However, Veli-Matti provides reasons why we shouldn’t interpret this inability (“not able”) as absolute:

1. Elsewhere in Mark’s Gospel, Jesus consistently exercises the power (δύναμις) to heal and cast out demons. We cannot, therefore, interpret Mark 6:5 in a way that erases this clear pattern that runs through the entire book.
2. Mark immediately qualifies his statement, explaining that Jesus did, in fact, “lay his hands on a few sick people and heal them”!¹⁷ This signals that we’re dealing with something other than lack of power preventing Jesus from performing additional miracles.
   

Given these observations, Veli-Matti concludes that it’s not as if Jesus could not heal. Rather, Jesus would not heal—he chose not to heal—in the face of such unbelief (see Matthew’s version, which states that “[Jesus] did not do many miracles there because of their lack of faith”; Matt 13:58, emphasis added). The language “he could not” refers to restraint, not inability, like a father telling his child “I cannot give you money” while possessing the money in his pocket.¹⁸ Jesus had the power to heal but chose not to exercise it, not because his divine ability had been switched off by people’s unbelief, but because the crowd’s unbelief made the exercise of that power fruitless, contrary to its purpose.

Miracles as signs, not spectacles

As Veli-Matti explains, miracles function as signs pointing toward the arrival of God’s kingdom (cf. Mark 1:15). Every healing anticipates a future in which all suffering will be undone; every exorcism previews the final defeat of evil.

Performing miracles among people who have already rejected Christ and his kingdom would strip those miracles of their purpose, turning them into empty displays rather than signs inviting genuine response. Lack of faith doesn’t render these miracles impossible but meaningless, at least according to their intended design.

The relationship between faith and miracles

Yet the Gospels—Mark is no exception—do at times seem to link Jesus’s miracles to faith. Mark will even attribute healings to the faith of their recipient (e.g., “Your faith has healed you”; Mark 5:34; cf. 2:5; 10:52). (That said, there are also incidents when Jesus heals and there is no mention of faith; e.g., Mark 1:29–31; 3:1–6.) So does Jesus need faith to actualize his power? Does lack of faith become a barrier to Jesus’s ability to perform miracles?

Veli-Matti explains that although human faith is not the ultimate cause of healing, it is often the occasion for it. Faith is not a force that generates the miracle but an open hand which receives it.

What this means for those who aren’t healed

If we remain unhealed, does it mean we simply don’t believe enough? Do our unanswered prayers for healing reflect a deficiency in our faith?

To the contrary. As Veli-Matti explains, although the kingdom of God has arrived in Jesus, it has not yet come in full. As he explains in his article on this topic,

Until the kingdom appears in its fullness, every healing, every cure, every raising from the dead is not yet final, only anticipatory. Those healed would sooner or later catch another disease. Those raised from the dead would encounter death again. But at the final coming of the kingdom, all sicknesses, frailties, and even the threat of death will be overcome. Every opening of the eyes of the blind points to the coming of the glory too bright for human eyes to see.¹⁹

In the meantime, we should pray for healing. But if we don’t experience it in this life, it doesn’t mean our faith has failed. It simply means our healing awaits our resurrection. We possess the certainty of complete healing when Christ comes again.

A small or struggling faith is not an obstacle to Christ’s ability to heal. Healing rests not on the strength of our faith but the strength of our Savior. Faith, while important, is not the ultimate foundation on which our healing rests. Our hope is not the reliability of our faith but the certainty of the coming kingdom.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

How would you explain Mark 6:1–6? Join us in the Word by Word group to share your thoughts.

Resources for further study

Spirit and Salvation: A Constructive Christian Theology for the Pluralistic World, vol. 4

Regular price: $50.99

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The Healer from Nazareth: Jesus’ Miracles in Historical Context

Regular price: $18.99

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The Miracles of Jesus: How the Savior’s Mighty Acts Serve as Signs of Redemption

Regular price: $13.99

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A Theology of Mark’s Gospel: Good News about Jesus the Messiah, the Son of God (Biblical Theology of the New Testament | BTNT)

Regular price: $44.99

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The Beginning of the Gospel: A Theology of Mark (New Testament Theology)

Regular price: $17.99

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The Gospel According to Mark (The Pillar New Testament Commentary | PNTC)

Regular price: $61.99

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The Gospel of Mark (The New International Greek Testament Commentary | NIGTC)

Regular price: $72.99

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Mark (Zondervan Exegetical Commentary on the New Testament | ZECNT)

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The Gospel of Mark: A Socio-Rhetorical Commentary

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Mark (New Cambridge Bible Commentary)

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Related content

• When Jesus Heals—& When He Doesn’t: A Theology of Healing
• Every Exorcism Is Eschatological: The Words of Demons in the Presence of Jesus
• How to Read the Gospels: Moving Beyond Individual Stories
• The Kingdom of God: The Great Unfolding Drama of Salvation
• Cessationist or Continuationist: Have Some Gifts Ceased?

You find yourself preaching to a couple dozen people. You feel a tinge of embarrassment and discouragement. It’s small, but you’ve felt it before, and it won’t go away. You wonder whether you should even call this “preaching” or “pastoring” when the size feels more like a Bible study than a church service.

I have been there, having grown up in a small church and having pastored two small churches. I found myself struggling and would often ask: How do I keep going? What can I do to help this church survive and then blossom?

What I’ve needed most—and what you need, too—is some sound advice. Not dense theology but frank and honest counsel. Here are six tips to help you not just survive but flourish as you lead your small church.

Table of contents

1. Focus on health, not size
2. Love and use what you got, not what you don’t
3. Enjoy the personal blessings of a small church
4. Communicate the advantages of a small church
5. Let go of your ego
6. Set a bold, God-sized vision

1. Focus on health, not size

Harry Reeder, in his book From Embers to a Flame (P&R, 2017), counsels people on how to revitalize small or dying churches. He gives one crucial piece of advice that especially applies to pastoring small churches: Be concerned with health, not size or growth. Size and growth are up to God. As with people, so with churches: Health typically produces growth. So speaking practically, focus on your spiritual health and the spiritual health of your flock.

1. Make your walk with God vibrant.
2. Spend significant, quality time ministering to people.
3. Study and labor hard in preaching and teaching. (Make this aspect of your ministry as rich as you can.)
4. Finally, implement a plan to move your church members toward greater maturity.

Whether you’re preaching to 15 or 1,500, your people deserve your study. Give your sermon prep depth with Logos.

2. Love and use what you got, not what you don’t

Small churches often tend to attract some interesting people! I have often wondered why. Does the size make you notice people more, or do certain sheep just like smaller pastures? I’m not sure. Whatever the reason, some of their idiosyncrasies can bother and discourage us.

But this offers a great opportunity to model Christ-like love to your church. Rather than be disheartened by it, use it to exemplify grace, humility, and discipleship. You will be surprised by how much it matures you!

Likewise, in a small church, we often face a more daunting task of finding qualified leaders in the church.

1. Recall that God makes no mistakes, and so what you have is what you need.
2. Evaluate your standards and expectations. Ensure you are holding to the standards that the Bible sets (e.g., 1 Tim 3:1–13). But beyond that, consider whether you may have set standards unrealistically high for your situation.
3. If you find that you have realistic standards but some members lack skill, then begin to train the eager ones. Help them grow and succeed in their respective roles. This will not only bless you and the church, it will also encourage them with your personal investment.

3. Enjoy the personal blessings of a small church

This is not to downplay the difficulties that come with pastoring a small church. Small churches come with disadvantages (e.g., fewer resources for ministry, demands on the leader to be a jack of all trades, etc.). But we should remember the advantages, as well.

For example, pastoring a small church can offer you more time to read, study, and focus on sermon prep. You also may have more time to build richer relationships. One often has a more flexible schedule with a small flock than a large one.

Some of the sweetest times I ever experienced pastoring took place in small churches. In a frayed and over-stressed world, I have experienced a slightly more laid-back and less formal and structured approach to ministry. This has allowed me to pastor with greater joy.

4. Communicate the advantages of a small church

As people visit your church, some will hesitate to return due to the lack of programs, resources, or opportunities. This is common—and often very disheartening. Here is how you should respond.

Do not apologize for your church or join in commiserating over what your church lacks. This only affirms wrong thinking. It also demoralizes your flock who may overhear you. Small churches need our encouragement and loving care, not our apologies for their existence.

Instead, point out the goodness of a small church. Learn to see the small size of your church as an asset, not a liability. Share its many advantages, like:

• Opportunity for deeper relationships instead of being treated like a number
• Greater flexibility for ministry
• More authentic (less produced) worship
• Increased opportunities to serve in vital ways
• The incredible opportunity to witness God work up close and personal
  

In fact, I often ask people if they want to become pioneers to help us grow, not just come and sit! More often than not, the response is positive, more of an incentive to visitors than a turn off. People really do long to make an obvious and significant impact. A small church lowers the barrier of entry for spiritual and communal contributions.

5. Let go of your ego

One of the biggest struggles that pastors face in a small church setting is overcoming an ego-driven mentality. In small churches, pastors often feel less worthy—or like failures—since their church is small. We see the size of the church as some inherent reflection of our own skill or qualities.

When we succumb to this, it proves devastating:

• We spend our time pitying ourselves instead of serving.
• We are filled with envy and resentment toward other churches and pastors.
• We feel frustration toward our own people, as if they were standing in the way of our recognition.
• At worst, we quit in subtle ways and refuse to invest.

We cannot handle what the size of our church seems to say about our giftings or abilities. Instead of treating our people as souls in need of care, they end up feeling used, as if they were merely a stepping stone to your advancement.

Your personal worth and reputation must not be the focus of your ministry. The Lord has placed you in this position and is at work to help both you and his flock.

6. Set a bold, God-sized vision

Jesus sets an expansive mission for every church—even those that are small:

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matt 28:18–20)

That mission calls us to multiply churches all over this planet, both by planting new churches and strengthening existing ones. Because this is the mission our Lord has given us, it needs to be the mission you set for your church, as well!

It may feel absurd to give a vision of global church planting or revitalization when you are teaching fifteen people on a Sunday morning, but you must! Every church—not just certain-sized churches—is commanded by her Lord to be part of this larger mission.

This eternal and global perspective shifts small churches away from focusing on self and survival and instead toward God and the world. It sharpens focus, stokes fervent prayers, and gets the church fixated on the glory of Jesus rather than her own situation. A vision for mission can fire up a church in ways that nothing else will. Anyone can stay encouraged through something that feels insignificant, so long as they know they play a vital part in a greater mission.

Jesus himself compared the kingdom to a mustard seed, the smallest of seeds. Yet despite those seemingly insignificant origins, he promised it would grow into a massive tree (Luke 13:18–19). So too, remember that your church, despite its smallness and seeming insignificance, participates in something grand!

Share your thoughts

What advice would you give to small church pastors? Join us in the Word by Word group to share your thoughts.

Resources for further encouragement

Small Church Essentials: Field-Tested Principles for Leading a Healthy Congregation of Under 250

Regular price: $8.44

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The Strategically Small Church: Intimate, Nimble, Authentic, and Effective

Regular price: $22.99

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Small Church, Excellent Ministry: A Guidebook for Pastors

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How to Thrive as a Small-Church Pastor: A Guide to Spiritual and Emotional Well-Being

Regular price: $4.99

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Effective Small Churches in the Twenty-First Century

Regular price: $13.74

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Productive Leadership: A Guide for Ministry in the Small Church

Regular price: $14.99

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A Place Where Everybody Matters: Life and Ministry in a Small Church

Regular price: $14.99

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Pastoring Small Towns: Help and Hope for Those Ministering in Smaller Places

Regular price: $9.74

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Additional content

• How to Recruit & Retain Church Volunteers: Proven Strategies
• How to Lead Change in Your Church (Without Losing Your People)
• Does Your Church Have a Discipleship Culture? How to Cultivate It
• Go Beyond the Pulpit. Pastor While “Walking Around.”
• How to Minister While Spiritually Dry: 4 Encouragements

Just as a newborn baby must be nourished and nurtured by those who are older and more mature in order to grow, so a newborn Christian needs the care and guidance of believers who are further along in the faith. This is the work of Christian discipleship.

In the Great Commission, Jesus makes clear that this work involves those who are already disciples, teaching new disciples to obey everything he has commanded. Discipling a new believer, in other words, is essentially helping them learn how to bring every part of their lives under the lordship of Jesus Christ. That is, learning how to live in the goodness of his lordship and to walk in daily obedience to his commands.

As long as Matthew 28:18–20 is in the Bible, disciple-making is a work every Christian has been called and commissioned to do.

But how exactly do we do it?

In this article, I want to give you five foundation stones to lay down over five initial meetings with a new believer. I would encourage you to invite that new believer to commit to meeting once a fortnight five times to lay these foundations firmly in place.

Table of contents

1. God’s gospel
2. God’s living Word
3. God’s listening ear
4. God’s gathered people
5. God’s global mission

1. God’s gospel

I remember my New Testament professor Don Carson once saying, “The gospel is always the New Testament’s major category for discipleship.” His point: The four Gospels present the gospel event, and the rest of the New Testament essentially unpacks its meaning, significance, and implications. This means discipling any new believer must begin with the gospel, making sure they have a correct and broad understanding of it.

When I sit with a new believer, I take them to 1 Corinthians 15:1–8, where we walk through the epicenter of the gospel event: “Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” Then I will take them to a variety of passages to help them understand the accomplishments that flow from this event:

• Forgiveness of sins (Col 2:12–13)
• Peace with God (Rom 5:1)
• Enjoyment of God’s grace (Rom 5:2)
• New creation life (2 Cor 5:17)
• Identity as a child of God (Gal 4:6–7)
• Eternal life (John 3:16)
• Joyful hope (Rom 5:11)
• Imputed righteousness (Phil 3:9)
• Gospel assurance (Rom 8:31–39)

I work to help them see how we receive all of this by being in Christ. I want to make sure they understand faith and repentance, union with Christ, and the work of God’s Spirit bringing about new birth.

Finally, I try to show them that the gospel which saves us is also meant to shape every area of life, especially our character. The gospel has two great ends: It opens the way for us to enjoy God (living in the goodness of the gospel), and it empowers us to serve God (living out the goodness of the gospel).

2. God’s living Word

Explain to this new believer the truth of Deuteronomy 8:3, where we read, “Man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.” This text teaches us that every person has two parts of their being that each require its own form of nourishment. We possess physical bodies with their appetites for physical food to keep our bodies strong and healthy. But there’s also the soul with its need for spiritual nourishment by way of spiritual food.

According to Deuteronomy 8, this spiritual food consists of “every word that comes from the mouth of the Lord.” God’s Word makes our souls grow strong and healthy. Likewise Peter explains, as newborn babies crave milk from their mothers, so newborn Christians are to crave the spiritual milk of the Word “so that by it they may grow up in their salvation” (1 Pet 2:2). According to John 17:17, the Word of God is God’s primary means to bring about sanctification in the life of the believer.

But the goal of discipleship is not merely knowledge but communion with God. Help the new believer see that as God speaks to us through his Word, he or she experiences real fellowship with the triune God. According to Hebrews 3:7, the Holy Spirit continues to speak today through the Words he spoke in the past. Yet, because the Word contains spiritual realities, help them see their need for the Spirit’s ongoing illumination if they are to understand and delight in what they read (1 Cor 2:12–13).

3. God’s listening ear

Tim Keller helpfully defines prayer in this way: “Prayer is continuing a conversation that God has started through his Word and his grace, which eventually becomes a full encounter with him.”²⁰ Help the new believer see prayer as their response to God. God speaks first—through his Word—and we reflect his Word to him, praying through what we have come to know and believe as we meditate on his Word.

When I was young, I was taught the simple acronym ACTS (adoration, confession, thanksgiving, supplication), which can be a helpful tool to guide new believers on how to pray. Take time to show them examples of these kinds of prayers in Scripture.

Show them how you practice prayer in your own life. Be honest about your experiences and struggles. Allow them to hear something of your own journey with God. I keep a prayer folder to organize my daily prayers and will often show this to new believers to encourage them to develop structure and intentionality in their own prayer lives.

Make use of Logos’s Prayer Lists to track prayers for yourself and others. Start a free trial today!

4. God’s gathered people

Help the new believer understand that, upon their regeneration, they were spiritually baptized into one body, Christ’s universal church (1 Cor 12:12–31). The primary way they live out their membership in the universal church is by becoming a committed member of a local church.

Work through Scripture, helping them see the following:

• They have been built together with other believers like living stones into a spiritual temple, that is, a place of worship and service of God (1 Pet 2:4–10)
• The importance of baptism, church membership, and learning to obey all Christ has commanded them (Matt 28:18–20)
• The centrality of the Lord’s Supper as an expression of our unity together in Christ (Mark 14:22–25; 1 Cor 11:17–34)
• Every part of the body has a part to play in the building up of the whole to a place of spiritual maturity and health (Eph 4:1–16)
• The importance of generosity, financial giving, and servant-hearted love for the body of Christ into which we have been saved

5. God’s global mission

John Piper opens his book on missions with these memorable lines: “Missions is not the ultimate goal of the church. Worship is. Missions exists because worship doesn’t.”²¹ God is worthy of the worship, honor, and glory of every person in the world.

Take the new believer to Matthew 28:16–20 to show them this great mission Christ has given to his church, the Great Commission. Then I suggest turning to Acts 17:16, where Paul arrives in Athens. Observe Paul’s distress at God’s glory being given to idols. Help the believer grasp that missions flows from this sort of deep concern for God’s honor and a longing to see his name worshipped among all peoples.

Finally, teach the new believer a simple and faithful way to share their faith and hope in Christ. Introduce them to examples of godly missionaries—such as Hudson Taylor, Jim Elliot, or Amy Carmichael—to show how ordinary believers have been used by God to make Christ known throughout the world.

Foundations for growth

As you lay these foundations, invite the new believer into your home for a meal. Let them see the real you in everyday life and allow them to witness how the gospel shapes the tone and priorities of your family.

Once these five foundation stones are firmly in place, encourage the new believer to enter into a regular Bible-reading relationship with a more mature Christian, or to become meaningfully connected to a church small group. Much growth will come naturally as they become more fully embedded in the life of the local church.

With these foundations laid, they will be well positioned to grow in their knowledge of God, their love for his Word, and their grasp of what it means to live all of life under the lordship of Christ!

Share your thoughts

What is the most important element of discipling a new believer? Join us in the Word by Word group to share your thoughts.

Resources for discipleship

Essential Guide to Becoming a Disciple: Eight Sessions for Mentoring and Discipleship

Regular price: $11.99

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Design for Discipleship Collection (8 vols.)

Regular price: $49.99

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The Disciple Maker’s Handbook: Seven Elements of a Discipleship Lifestyle

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How Do I Disciple Others? (Church Questions)

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This year, Americans will celebrate 250 years as a nation. Though we are a young nation compared to many others in the world, it is a significant milestone for this experiment in human government. Benjamin Franklin, the elder statesman of the Founding Fathers, is said to have once remarked when asked what he and his colleagues were creating, “A republic, if you can keep it.” We have kept it for two and a half centuries so far, and we pray that the freedoms we enjoy will continue for our children and grandchildren.

But celebration of these freedoms raises a question: How should Christians think about patriotism? In my book, I define patriotism as “love of country as manifested in loyalty, service to, and giving honor to one’s country.”²² Does this sentiment align with faithful spiritual practice? Or is it at odds with a life devoted to Christ?

In this article, I offer four considerations to answer this question.

Table of contents

1. Love is not always a binary choice
2. Love of country is essential for Christian exiles
3. Love of country is an expression of gratitude
4. Love of country is limited
Conclusion
Resources for further reflection

1. Love is not always a binary choice

Jesus did say to his disciples, “If anyone comes to me and does not hate his own father and mother, wife and children, brothers and sisters—yes, and even his own life—he cannot be my disciple” (Luke 14:26). Was Jesus saying that his followers should abandon every other earthly and familial allegiance in order to follow him?

To the contrary, in Matthew 15:1–9 Jesus rebuked the Pharisees who abandoned the care of their parents through a loophole in which they dedicated that money to the temple instead. This violated the law of God, which says that children should “honor their father and mother” (Exod 20:12; cf. Eph 6:1–4). Jesus didn’t come to get rid of this good law but to fulfill it (Matt 5:17). Jesus himself, as he was dying on the cross for the sins of his people, took time to ensure that his mother’s welfare would be cared for by his best friend, John (John 19:26). What’s more, we are told in 1 Timothy 5:8 that to not care for our families is a sign that we have “denied the faith and are acting worse than an unbeliever.”

So clearly Jesus wasn’t saying that our loves, our allegiances, or our commitments are always binary, one versus the other. Jesus, instead, is talking about ordering our loves (ordo amoris). In Matthew 6:33, for instance, he urges his disciples to “seek first the kingdom of God” and “all these things will be provided for you” (emphasis added). These lesser commitments should not be the object of worship, but they do matter, as Jesus asserts in the surrounding context of Matthew 6.

This same principle should shape how we think about loving our country. If we love God well, we will love every other commitment in its proper way. In 1 Peter 2:17, we are told to “Honor everyone. Love the brotherhood. Fear God. Honor the Emperor.” This implies a hierarchy, an ordering. We only fear God, but we are to honor those whom God has sovereignly allowed to be put in power (Rom 13).

The fourth-century Church Father Augustine wrote that

living a just and holy life requires one to be capable of an objective and impartial evaluation of things; to love things, that is to say, in the right order, so that you do not love what is not to be loved, or fail to love what is to be loved, or have a greater love for what should be loved less, or an equal love for things that should be loved less or more, or a lesser or greater love for things that should be loved equally.²³

Tim Keller is also helpful:

Don’t love anything less; instead learn to love God more, and you will love other things with far more satisfaction. You won’t overprotect them, you won’t over expect things from them. You won’t be constantly furious with them for not being what you hoped. Don’t stifle passionate love for anything; rather, redirect your greatest love toward God by loving him with your whole heart and loving him for himself, and not just for what he can give you. Then, and only then, does the contentment start to come.²⁴

Consider the way we handle our other, lesser allegiances. In 2002, I stood at the altar of my Baptist church in the Chicago suburbs, nervously fidgeting while the pastor guided me through a set of commitments. I vowed—pledged allegiance—to Angela Sullivan. What the pastor didn’t say was that I had to choose between loving God and loving my soon-to-be wife. Instead, he said if we both put God first—if God was our highest allegiance—every other commitment would have its proper place.

If, for instance, I worshiped my wife, I would be expecting things from her that only God could provide. If I idolized my children, I would be a poor father, making demands of them and holding expectations that would crush them.

But if I love my wife and children in the proper ordering under my love for God, then I will love them in a proper way. It’s the same with our love of country. Patriotism becomes disordered only when we place it above our affection for God.

2. Love of country is essential for Christian exiles

Around 600 BC, Nebuchadnezzar conquered the people of Judah and took them captive to Babylon (Jer 20–29; 2 Kgs 24) in fulfillment of God’s prophecy against their idolatry and apostasy (Isa 39:5–7). Everything they knew—their country, their customs, their language, their roots—was gone. They found themselves in a strange land with very little agency or influence.

False prophets lied to them, telling them this sojourn would be short: Soon they’d escape this situation and have their nation restored. But Jeremiah came along and delivered both bad news and good news. The bad news was that they would be in Babylon for a while. Their children would grow up there. The good news was that God had a plan for them in exile.

This is the full context of that verse we often plaster on coffee mugs and calendars: “I know the plans I have for you …” (Jer 29:11). Jeremiah’s words were not a promise that you would find a convenient parking spot at Costco. They were a word God spoke to his people in the middle of one of the darkest chapters of their history.

But we should listen to God’s instructions for how they were to live while in Babylon: They were to seek the “well-being” or “welfare” of this city where they were exiled. The word here שָׁלוֹם (shalom) implies not merely the absence of conflict but holistic completeness. Consider what God was asking Israel to do here. The exiles were not only to survive Babylon; God called them to put down deep roots and actively work to improve the very nation that had conquered them.

Christians in America are not in the same situation as ancient Israel, but we are called “strangers and exiles” (1 Pet 2:11; Heb 11:13). We are citizens first of the kingdom of God (Phil 3:20). In many ways, the culture around us, even in America, seems foreign and at odds with the way of Christ (Jas 4:4).

Yet our status as exiles doesn’t mean we disengage from our temporary, earthly homes. In fact, Jeremiah’s words to God’s people can and should resonate with us. We should seek the welfare of the places where we live.

This can involve many things, but at the very least, it necessitates love for our nation. It is impossible to pursue the shalom of a nation we actively hate or loathe. This is why I believe patriotism is not just acceptable for a Christian but, properly ordered, is a Christian duty. Richard John Neuhaus went so far as to say it’s “a species of piety.”²⁵

3. Love of country is an expression of gratitude

One of the most important postures for a Christian is gratitude. Hundreds of times in both the Old and New Testaments, we are commanded to give thanks. First Thessalonians says it is “the will of God in Christ Jesus concerning you” (1 Thess 5:18). Romans 1 makes the case that a lack of thankfulness was at the heart of Adam and Eve’s rebellion against God (Rom 1:21).

Patriotism is, at its heart, a lifting of our hearts toward God in gratitude for the place where he has sovereignly called us (Acts 17:26). Though America is far from perfect, it has given us much for which to thank God, including many freedoms and much prosperity. We have agency and influence that few people in human history have enjoyed.

G. K. Chesterton observed that patriotism allows us to practice the Christian virtues up close:

The fundamental spiritual advantage of patriotism and such sentiments is this: that by means of it all things are loved adequately, because all things are loved individually … Patriotism begins the praise of the world at the nearest thing, instead of beginning it at the most distant, and thus it insures what is, perhaps, the most essential of all earthly considerations, that nothing upon earth shall go without its due appreciation.²⁶

Scripture tells us that we practice our love of God by loving others, especially those whom God has put nearest to us (1 John 4:20). So patriotism allows us to reflect God’s love for the world (John 3:16) by loving those close to us, including the culture, history, and traditions of our nation.

It is easy to grow indifferent to those things that are most familiar. We take our spouses, our children, our churches, and our friends for granted because they are all we happen to see—and what we see are their flaws. The same can happen with our country.

In my classes at Southwestern, I often teach immigrants and the children of immigrants. I’m regularly amazed at their love of America. Why? Because it’s not as familiar to them. Many have escaped totalitarian regimes or have heard their parents talk about the difficult conditions in the nations they have fled. America, to them, seems free and prosperous, a land of opportunity. This perspective facilitates a gratitude we can all learn from.

4. Love of country is limited

If we rightly order our loves, then we can love our country in the best possible way. Our citizenship in the kingdom of heaven reminds us that as good as America is, it is nothing compared to the future God plans for us in “that city whose builder and maker is God” (Heb 11:10 KJV).

This perspective injects some realism into our politics, helping us resist the futility and frustration of utopianism and allowing us to endure setbacks in the public square and elsewhere. It empowers us to see our neighbors as people to be loved, as sinners in the same need of grace as we are.

What’s more, a properly ordered patriotism resists looking at history through either a shaded or a jaded lens. When we worship America, we will tell our story in ways that whitewash the dark and difficult parts of our history. On the other hand, one can grow cynical, seeing the American project as irredeemably bad, as if our national sins are the only story to tell.

A right love of country helps us learn and tell the American story the way Scripture often tells the story of its flawed characters. Consider how Psalm 78 walks through Israel’s history, both narrating Israel’s sins and recounting her triumphs through God’s rescuing power.

This posture helps us separate patriotism from blind loyalty to a particular leader or administration. Patriotism does not mean we defend policies that are bad. In fact, genuine love of country should motivate us to speak up and speak out when we believe leaders or movements or laws are unjust and unwise. Chesterton is right. “‘My country, right or wrong,’ is something no patriot would think of saying.”²⁷

Conclusion

As your family gathers this year to celebrate America’s 250th birthday, remember that loving the good things God has given you—including our country—is a proper Christian response.

As you pray for America’s future, pray that God will raise up faithful Christian citizens to share the good news of the gospel and love their neighbors as themselves. For it is through the faithful and courageous faith of God’s people that nations are blessed.

Share your thoughts

Does the Bible support patriotism? Join us in the Word by Word group to share your thoughts.

Resources for further reflection

• Darling, Daniel. In Defense of Christian Patriotism: Equipping Believers for Political Theology, Civic Duty, and Love of Nation. Broadside Books, 2025.
• Neuhaus, Richard John. The Naked Public Square: Religion and Democracy in America. Eerdmans, 1984.

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Too many churches have taken the prayer meeting back behind the barn and shot it. If those prayer meetings were like some I’ve been to, I’m sympathetic.²⁸ I’m thinking of prayer meetings:

• Where much of the time was spent talking and too little of the time was spent praying.
• Where the focus was more on my name being hallowed, my kingdom coming, and my will being done, instead of God’s name, kingdom, and will.
• Where someone would start praying and then tediously meander through every topic under the sun.

But the solution to such prayer meetings is not a bullet. Quite the opposite. The solution is a resurrection.

Scripture makes plain from beginning (Gen 4:26) to end (Jas 5:16–18) that humble, desperate pleading with God is God’s means for great work. The spiritually powerful church is the praying church (e.g., Acts 2:42–47; 4:23–35). Let’s resurrect church prayer meetings.

In this article, I offer two solutions for doing so:

1. Change the content
2. Change the structure

1. Change the content

If anything needs a bullet behind the barn, it’s our misplaced priorities in prayer. Prayer meetings consumed with our (dis)comfort, our (un)ease, our health, and our interests will lack power and inevitably languish. We must change the content of our prayer meetings to align with God’s priorities.

We do this by taking our cues from the Lord’s Prayer (Matt 6:9–12). We do this by learning from the many exemplary prayers in Scripture.²⁹ The more our hearts seek first his kingdom and his righteousness (Matt 6:32–33), the more powerful our prayer meetings will become.

There is no shortcut for this. It happens as we camp out in the Bible. It happens as we walk through this torn and tattered world with the Bible lighting our path. It happens as we come to know the heart of our God and let delight in him shape our whole orientation. Nonetheless, some practical and specific guidance is in order. I recommend including the following.

Begin with God

Start the prayer meeting by orienting people toward God. This involves praising God for his character and attributes or thanking God for his care and provision. Ways to do this include:

• Singing songs of adoration
• Assigning people to read a verse from Scripture about God
• Prompting people to use one word to complete the sentence, “God, you are [fill in the blank].”
• Encouraging people to identify what they are most grateful for in their personal lives, their church, and salvation history, and then voice those prayers of thanksgiving

Include confession

The Bible is saturated with prayers of confession. Our prayer meetings should be, too. Consider prompting people to confess personal sins, sins of your local church, sins of the universal church, and national sins. Ways to do this include:

• Using a passage to prompt examination (e.g., the fruits of the Spirit or the beatitudes)
• Mixing silent and voiced prayers of confession
• Allowing individuals to voice a brief confession and the whole group respond with a refrain (e.g., “Lord, have mercy”)

Lead intentionally

Make use of Logos’s Prayer Lists to track prayers for yourself and others. Start a free trial today!

Direct the petitions to align with God’s heart. Deliberate, focused leadership keeps petitions from drifting toward a plea for comfort and ease. Pray for various areas of your church: pressing needs, leaders, ministries, missionaries, and certain demographics (e.g., widows, marriages, children, shut-ins, singles). Keep in mind the Bible’s priorities, like the advance of the gospel, care for the marginalized and hurting, wisdom for governing officials, revival, justice, righteousness, and the day of the Lord. Practical ways to lead the time well include:

• Allowing a Scripture passage to guide prayers, working through it phrase by phrase.
• Dividing people into groups, each praying for a different ministry instead of having everyone pray for every area.
• Gathering around and laying hands on those being prayed for, such as church leaders or those facing acute needs.
• When praying for the lost, having individuals use a simple formula like, “For [name], who [short description]” with the group responding, “May they hear and believe the gospel.”
• Preparing more categories of petition than you’ll likely cover, allowing you to move at a brisk pace and follow what God’s Spirit is doing.

2. Change the structure

The Bible’s models of prayer display far greater variety than is often reflected in our prayer meetings. They include long and short prayers, sung and spoken prayers, individual and corporate prayers, prepared and spontaneous prayers, call and response prayers, and silent prayers. Our prayer meetings will be strengthened if we structure them to match this variety. As you prepare, seek to do the following:

Vary the lengths

Design your prayer meeting around varying lengths of prayers, always keeping in mind Jesus’s teaching on brevity (Matt 6:7–13). Consider mixing in one-word prayers, one- or two-sentence prayers, and longer prayers that might last a few minutes. Ways to do this include:

• Specifying the length when intending shorter prayers (e.g., “one-sentence prayers,” “brief prayers”) and repeating those instructions at least twice, including just before going to prayer.
• For longer prayers, assigning their specific topics to designated people (perhaps volunteers) so that there are a fixed number of people praying, each with a singular focus.
• Including responsive prayers in which the person praying says something short, but the whole prayer meeting responds with a set prayer (e.g., “Hear our prayer”).
• If doing something more complex like a responsive prayer, practicing the format once or twice before beginning so people aren’t distracted by it while praying.

Use different sources

Most prayer meetings depend almost exclusively on spontaneous prayers offered by those attending. While this is a good staple, there are other sources worth tapping into, e.g., songs, written prayers voiced together, and Scripture. Ways to do this include:

• Tying prayers to Scripture as much as possible. Encourage people to use Scripture throughout the prayer meeting. But don’t limit the use of Scripture solely to the prayers of Scripture (for example, set aside time for people to voice promises of God found in the Bible).
• Drawing on written prayers from sources like the Bible, a good hymnal, the Book of Common Prayer (1662), or The Valley of Vision. (Suggestion: Use the word “pray” rather than “recite” or “say” when introducing written prayers.)
• Transitioning smoothly into songs to maintain a posture of prayer. For example, announce that a time of prayer will close with a particular song, then simply begin singing it when the time comes. A cappella or minimal instrumentation works best.

Diversify groups

We strengthen our prayer meetings when we vary how we organize the groups praying. Have people pray on their own, in pairs, in small groups, or all together. Ways to do this include:

• Allowing time for silent reflection and prayer. (Repeatedly specify that the time will be silent: It can be embarrassing to pray aloud only later to realize it was meant to be a time of silent prayer.)
• Exploring creative ways to group people, e.g., splitting men and women, using tables or rows, or assigning topics to spots in the room and letting people choose where to go.
• When forming smaller groups, stating explicitly that participants don’t need to pray out loud, as some aren’t comfortable doing so.
• As a general rule, using the large group for shorter prayers and smaller groups for longer prayers.

Conclusion

Prayer meetings are fire. They have been since the founding of the church. Indeed, they have been since God first called a people to himself.

But some prayer meetings are more of a wet blanket. I think that’s because we don’t lead them well.

So take control of the content. Take control of the structure. Resurrect the church prayer meeting!

Share your thoughts

How can we lead prayer meetings well? Join us in the Word by Word group to share your thoughts.

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Since we no longer have the original manuscripts, is our text of the New Testament reliable? Given the magnitude of variations between manuscripts, can we reliably reconstruct the original? Premier New Testament text critic Daniel B. Wallace joins Kirk E. Miller on What in the Word? to discuss.

Dan provides an overview of the discipline of textual criticism and explains the methods critics use to determine the original text. The interview discusses the most common misconceptions about the New Testament’s reliability and why the sheer number of extant manuscripts actually gives us immense confidence.

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Episode guest: Daniel B. Wallace

Daniel B. Wallace is the founder and executive director of the Center for the Study of New Testament Manuscripts (CSNTM), an organization dedicated to digitizing Greek New Testament manuscripts worldwide. He is Senior Research Professor Emeritus of New Testament Studies at Dallas Theological Seminary, where he taught for thirty-seven years.

A leading expert in textual criticism, Daniel has authored or contributed to over a hundred publications and serves on the Committee on Bible Translation (CBT), which is responsible for the NIV. His widely used Greek Grammar Beyond the Basics is the standard intermediate-advanced Greek grammar in the English-speaking world and has been translated into half a dozen languages. He has lectured globally, contributed to numerous documentaries, and mentored over 150 students, many of whom are now working in top academic institutions around the world.

He and his wife Pati have been married for fifty-one years. They have four adult sons, two daughters-in-law, three granddaughters, and one grandson. He is a fourth-generation Californian and former body surfer from Newport Beach, CA.

Episode synopsis

Defining “reliability”

We can speak of the New Testament’s reliability in at least two ways.

1. Historical reliability: Did the events recorded in the New Testament actually happen? Can we trust that the New Testament provides a historically accurate account or record of what it presents?
2. Textual reliability: However, before asking whether what the New Testament says is true, can we even know what it originally said? Does the text of the New Testament, as we have it today, correspond to its original form?

This latter question is the domain of textual criticism and the topic of this particular episode. Dr. Daniel Wallace traces the origin of this question to Eden itself: “Did God actually say … ?” (Gen 3:1). The serpent sought to inject doubt about what God had said.

Textual criticism addresses this pre-apologetic question. Since none of the original New Testament manuscripts (i.e., autographs) survive, and the existing copies differ from one another, textual critics seek to work through the evidence to reconstruct the original wording.

Extant manuscripts

Extant manuscripts are surviving handwritten copies that we currently possess.

The New Testament has roughly 5,700 extant Greek manuscripts. In addition, we possess 8,000–10,000 Latin manuscripts, and thousands more across Coptic, Syriac, Armenian, Gothic, and other languages. In total, we have between 20,000 and 25,000 manuscripts that originate before the printing press, with the earliest fragments dating to within decades of composition. For perspective, the average classical author, in contrast, has around 15 surviving copies, with the earliest copy typically arriving 500 to 1,000 years after composition.

This vast number and variety of New Testament manuscripts—including Greek, but also its translations into other languages—aids our ability to reconstruct its original text.

Textual variants

A textual variant is any place where two or more manuscripts differ from one another in wording.

Across all New Testament manuscripts, the total number of textual variants reaches roughly 1.5 million, against a New Testament of about 138,000 words. That ratio—an average of ten variants per word—might sound like sheer chaos!

However, this sheer volume of variants exists precisely because we have an enormous number of manuscripts to compare. An ancient document with only a handful of surviving copies would show far fewer variants, not because our existing copies of it are more reliable, but because there’s simply less data to compare. More witnesses naturally produce more disagreements, even when those disagreements are trivial.

The vast majority of variants do not viably alter the meaning of the New Testament text. Dan categorizes variants into the following categories:

1. Spelling differences and nonsense errors. These make up most variants (roughly a million).
2. Viable but not meaningful. These are readings that could plausibly go back to the original but would not change the sense of the text whatsoever.
3. Meaningful but not viable. These readings would change the meaning—if original. However, they lack the evidence to be taken seriously.
4. Meaningful and viable. These are variants that both could be original and would matter if they were. By Dan’s generous estimate, this is less than one-tenth of 1 percent of all variants, around 1,500 in total.

That said, the number of genuinely contested readings amounts to only a dozen or two, and none of them threaten to change any major teachings of the Bible or core doctrines of the Christian faith.

Textual criticism

Textual criticism is the academic discipline of analyzing and comparing surviving manuscript copies in order to reconstruct the original wording of the text.

The fundamental principle employed by textual criticism is determining which reading most plausibly explains the rise of the others. Textual critics of the New Testament weigh two forms of evidence to do so:

• External evidence examines which manuscripts, versions, and Church Fathers attest to each reading, along with age, geographic spread, and quality of those “witnesses.”
• Internal evidence considers what a scribe would likely have done through transmission versus what the original author likely intended.

Typically, the more difficult reading is the more probable reading, since scribes are more likely to have introduced readings that smooth out difficulties than introduce them (apart from obvious transmission errors).

Popular misconceptions

Dan addresses some of the most common myths regarding the New Testament text.

1. The New Testament’s transmission is akin to the telephone game

New Testament copying wasn’t like the party game of degrading oral transmission. Scribes copied by sight (not ear) and could check their work (instead of hearing a whispered message just once). Furthermore, transmission didn’t happen along a single line (as in the telephone game). Multiple independent lines of transmission spread across the Mediterranean world. This dispersion, rather than weakening reliability, safeguards it: No single corrupting influence could contaminate all the copies.

2. Constantine chose the canon and invented Christ’s deity

Works like Dan Brown’s The Da Vinci Code popularized the claim that, at the Council of Nicaea, Emperor Constantine decided which books would belong in the New Testament and invented the doctrine of Christ’s deity. In reality, the canon had already been substantially settled before Nicaea—Constantine had nothing to do with determining it. Nor did he introduce the idea of Christ’s divinity. The council’s purpose was not to invent the doctrine but to define it with greater theological precision based on the New Testament manuscripts, which predate Constantine and already affirmed Christ’s divinity.

3. Modern translations have removed verses from the Bible

Some Christians worry that contemporary translations have removed material present in the King James Version (KJV). In reality, the KJV contains added, unoriginal material that lacks support in the oldest and most reliable manuscripts. The appearance of “missing” verses is an artifact of prior verse numbering.

4. Scribes corrupted the text to support later doctrines

Scribes are sometimes accused of altering the text for theological reasons, for instance, to manufacture doctrines like the Trinity (an interpolation in 1 John 5:7–8) or to erase Christ’s stated ignorance of his return (“nor the Son”; Matt 24:36). However, as Dan points out, these truths are still taught elsewhere in the New Testament.

5. Without the autographs, we can’t meaningfully speak of the original text

Finally, sometimes folks claim that since we do not have the original autographs of the New Testament, we cannot meaningfully speak of its original text (e.g., its inspiration, infallibility, or inerrancy). However, as Dan contends, losing the original manuscripts doesn’t mean losing the original text of those manuscripts. It just means that scholars must reconstruct that original text from the available copies that transmit it.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

Are we able to reconstruct the New Testament text? Join us in the Word by Word group to share your thoughts.

Daniel B. Wallace’s recommended books on New Testament textual criticism

• Charles L. Quarles, New Testament Textual Criticism for the 21st Century: A Practical Guide.

The Text of the New Testament: Its Transmission, Corruption, and Restoration, 4th ed.

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Myths and Mistakes in New Testament Textual Criticism

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Daniel B. Wallace’s select bibliography on New Testament textual criticism

The following are arranged in order of relevance and accessibility for a lay audience. The first five are especially valuable.

• Daniel B. Wallace, “Textual Criticism of the New Testament” in The Lexham Bible Dictionary.
• Daniel B. Wallace, “The Reliability of New Testament Manuscripts” in the ESV Study Bible (Wheaton, IL: Crossway, 2008) 2587–89.
• Daniel B. Wallace, “How Badly Did the Early Scribes Corrupt the New Testament? An Examination of Bart Ehrman’s Claims” in Contending with Christianity’s Critics, ed. Paul Copan and William Lane Craig (Nashville: B&H, 2009), 148–66.
• Daniel B. Wallace, “Inerrancy and the Text of the New Testament: Assessing the Logic of the Agnostic View” in Evidence for God: 50 Arguments for Faith from the Bible, History, Philosophy, and Science, edited by William A. Dembski and Michael L. Licona (Grand Rapids: Baker, 2010), 211–19.
• Lee Strobel, “Challenge #2: The Bible’s Portrait of Jesus Can’t Be Trusted Because the Church Tampered with the Text” (interview with D. B. Wallace) in The Case for the Real Jesus (Grand Rapids: Zondervan, 2007): 65–100.
• Daniel B. Wallace, “The Reliability of the New Testament Manuscripts” in Understanding Scripture: An Overview of the Bible’s Origin, Reliability, and Meaning, edited by Wayne Grudem, C. John Collins, and Thomas Schreiner (Wheaton, IL: Crossway, 2012), 111–20.
• Daniel B. Wallace, “Has the New Testament Text Been Hopelessly Corrupted?” in In Defense of the Bible (Nashville: B&H, 2013), 139–63.
• Daniel B. Wallace, “Lost in Transmission: How Badly Did the Scribes Corrupt the New Testament Text?” in Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence, ed. Daniel B. Wallace; volume 1 of Text and Canon of the New Testament (Grand Rapids: Kregel, 2011).
• Daniel B. Wallace, “Foreword” to Myths and Mistakes in New Testament Textual Criticism, ed. Elijah Hixson and Peter Gurry (Downers Grove, IL: IVP, 2019).
• Cover story, “Daniel Wallace: The Worshipful Call to Learning, Teaching, and Learning Again,” by Neil Coulter, DTS Magazine, Fall 2022 (vol 8.3): 17–19.
• “Manuscript Detective,” DTS Magazine, Fall 2022 (vol 8.3): 20–21.

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Two trees once lived on my property. Both are no longer there.

The first was a loblolly pine over twenty feet tall. On the night of December 5, 2002, there was a terrible ice storm in North Carolina where I live. A deluge of freezing rain covered everything with a thick coat of ice. Loblolly pine trees have branches way up high and a very shallow root system. As soon as the ice made it top heavy, down it came.

A few years later, I received the gift of an apple tree, a little sapling. I studied how to plant it, dug the hole, planted the tree, watered it, and waited, dreaming of fruit for years to come. But within a few short weeks, the green leaves on the sapling had withered and soon the tree was dead. The place I had chosen was not ideal for apple trees. The root system never developed, and the tree never bore fruit.

Both trees died because of their inadequate root systems.

By contrast, Psalm 1:1–3 speaks of the blessed person who meditates on God’s Word day and night: such a one “is like a tree planted by streams of water which yields its fruit in season and whose leaf does not wither. Whatever he does prospers.” What a beautiful picture of stability and fruitfulness! Through its proximity to an endless supply of life-giving water, the tree does what it was designed by God to do: stand upright and bear fruit. The stunning promise of that Psalm glows in my heart day after day: “Whatever he does prospers!” And the key to this spiritual prosperity is continuous meditation on the Word of God.

One primary way we can do this is by memorizing Scripture.

Why should one memorize Scripture?

I want to exhort you, dear friend, to give yourself to a lifetime of Scripture memorization. Do not memorize only a few favorite verses. Certainly, you can start there! But I want you to think about making this a habit you continue to do until God calls you to heaven.

Scripture is soul-bread, and bread is life. Deuteronomy 32:47 says of the Scriptures, “They are not just idle words for you—they are your life.” When tempted by the devil in the desert, Jesus says, “Man does not live on bread alone, but on every word that comes from the mouth of God” (Matt 4:4). For Jesus, Scripture is for the soul what food is for the body. Paul says that the faith that saves our souls comes from hearing the message about Christ (Rom 10:17). Faith in Christ must be fed daily by the Word of God, so Paul said, “Let the Word of Christ dwell in you richly” (Col 3:16). How can the Word “dwell in us richly”? Memorization is a powerful answer!

We also memorize because of the importance of our thought life. If we want to live a life pleasing to God, we must live according to his Word. But before every good deed is a good thought, and all good deeds and good thoughts are first defined and commanded by the Word of God. If we are to be transformed from a life of sin to a life of godliness, we will be transformed by the renewing of our minds, and that happens only by a constant saturation in the Word of God (Rom 12:1–2).

Satan knows how important our thought lives are. He is constantly assaulting our minds with tempting thoughts that must be taken captive and made obedient to Christ (2 Cor 10:5). Scripture memorization enables us to abide constantly on what is true, noble, right, pure, lovely, admirable, excellent, and praiseworthy (Phil 4:8) instead of the corrupting “lust of the flesh, lust of the eyes, and boastful pride of life” (1 John 2:16).

Negatively, we memorize Scripture because of how prone we are to forget it. Tragically, throughout the history of our sinful human race, we have shown how consistently we forget God and his Word. James talks about the individual who looks at his face in a mirror and then goes away and immediately forgets what he looks like. By contrast, God wants us to look intently into the perfect law that gives freedom, not forgetting what we have heard but doing it—in that way we will be blessed in everything we do (Jas 1:25).

In John 15, Jesus likens the Christian life to a branch abiding (dwelling, remaining, living) in a vine. Like our earlier image of root systems, this connection with the vine constantly gives the branch everything it needs to bear fruit. So Jesus said, “If you remain in me and my words remain in you, ask whatever you wish and it will be given to you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (John 15:7–8). Christ’s words abide/dwell/remain in us when we have them memorized and continually review them. Then we pray, bear fruit, glorify God, and prove our status as true disciples.

How can one memorize Scripture?

For over forty years, I have devoted myself to memorizing whole books of the Bible. I started in the summer of 1986 with Ephesians while sitting on a bench in Kenya waiting for a bus to Nairobi. Since that time, I have memorized a total of forty-five books of the Bible.

There are countless ways to go about memorizing Scripture, and many practical “tips” and “hacks” and mnemonic techniques people have developed. But when all is said and done, I see no substitute for repetition over time. Until we do that, the word stays at a temporary place in our brains, easily fading as soon as we give our attention to something else.

My approach has developed into these steps:

1. Choose a passage to memorize.
2. Read the verse out loud ten times.
3. Look away from the Bible and recite the verse ten times.
4. The next day, recite the verse ten times again.
5. Recite the verse for one hundred consecutive days.
6. At the end of the hundred days, kiss the verse goodbye so you can memorize more verses.
7. Repeat this pattern for every verse you memorize.

Some may question step 6, hoping to retain all of the memorized verses forever. The problem is that there is a limit to what any of us can retain, and I want to challenge you to memorize new Scripture as a habit for the rest of your life. Should you do so, at some point you will reach a maximum saturation level. The sheer quantity of verses will threaten to overwhelm you, and you will be tempted to give up entirely. I would prefer that you commit to a pattern of learning new Scriptures till the end of your days. Then you will see Christ face to face and will be taught by God directly! (John 6:45).

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What Scripture should one memorize?

People who are not presently memorizing Scripture need to start somewhere. The best place to start is with key texts that will be immediately helpful to you—famous verses that everyone should know. Search the cyber world with the query, “Top ten verses to memorize” and you will quickly get a starter kit. Maybe you’ll start with John 3:16 or some verses on the famous Romans Road (Rom 1:16; 3:23; 5:8; 6:23; 8:1). The Navigators’ “Topical Memory System” is where I started, and they have their own recommended starting places.

However, I want to advocate that once you get used to the discipline of Scripture memorization as a lifestyle, you move on to memorizing whole books of the Bible. Why? Because “All Scripture is God-breathed and useful” (2 Tim 3:16) and “Man does not live on bread alone but on every word that comes from the mouth of God” (Matt 4:4). Memorizing a whole book will help ensure you understand every verse in its context and also enable you to follow the logical flow of the reasoning in every chapter. Finally, it will open your eyes to hidden gems, verses that are not as famous, but which will hit you in powerful ways and shape your soul for the glory of God.

To do this, you may also want to increase your pace. To get through longer books, I memorize three verses per day, altering the pattern I described above in this way:

1. Read today’s first verse ten times out loud.
2. Recite it ten times from memory.
3. Read today’s second verse ten times out loud.
4. Recite it ten times from memory.
5. Read today’s third verse ten times out loud.
6. Recite it ten times from memory.
7. Recite all three verses ten times from memory.

The next day:

1. Recite yesterday’s three verses ten times from memory. (Glance at the Bible to refresh your memory, as needed.)
2. Then, do steps 1–7 for the next three verses.
3. Recite all the verses you learn for one hundred days.
4. Kiss each of them goodbye in turn, once you’ve completed their hundred days.

In this way, you can learn whole books like Ephesians, Ruth, or even longer books like the Gospel of John.

What are the benefits to memorizing Scripture?

There are so many benefits to a lifetime of memorization. Here are two that have glowed in my heart for a few years:

1. Insight

New ideas, thoughts, concepts, and understandings that come during my hundred days are more precious than gold or diamonds to me. The Holy Spirit will bless your mind with stunning new thoughts by illuminating these verses, showing you things that have always been there but that you may have never seen before. Those insights will electrify you and show you how “living and active” God’s Word really is (Heb 4:12).

2. Intimacy

God wants us to draw near to him in a loving relationship. By means of the Word of God, I learn more and more about his infinite love for me in Christ and his unfathomable grace. The Word of God speaks to me directly by the Spirit and tells me of his presence, his greatness, his wisdom, and his tender affection for me in Christ. Nothing that this world has to offer can compare with that.

Conclusion

This journey of Scripture memorization will be one of the most challenging and laborious works you may ever begin. It will try you, test you, and sometimes exhaust you. The weakness of our minds and proneness to forget may discourage you.

But I promise you this: If you invest in this habit, you will never regret it. It will enable you to develop a deep root system that will make you stable in storms, vibrant in drought, and fruitful in Christ for all eternity. On Judgment Day, when our Lord evaluates everything you have done in the body, good and bad (2 Cor 5:10), you will have cause to regret many poor choices and wasted time in your earthly pilgrimage. But you will never regret a minute you spent hiding God’s Word in your heart!

Share your thoughts

What are the best ways to memorize Scripture? Join us in the Word by Word group to share your thoughts.

Resources for further reflection

An Approach to Extended Memorization of Scripture

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How to Memorize Scripture for Life: From One Verse to Entire Books

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Memorizing Scripture: The Basics, Blessings, and Benefits of Meditating on God’s Word

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Topical Memory System: Hide God’s Word in Your Heart

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Scripture by Heart: Devotional Practices for Memorizing God’s Word

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Hide This in Your Heart: Memorizing Scripture for Kingdom Impact (Audio)

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My doctorate came with a diploma—and imposter syndrome.

Imposter syndrome is the feeling of being a fraud, undeserving of your achievements. At any given moment the shoe is going to drop, and you’ll be exposed. It doesn’t help that you have an advanced degree, have produced research, or hold a role in an academic setting. Your self-talk has you convinced that this is all illegitimate: Your doctoral supervisors let you slip by, your research was fraught with mistakes, and your university hired you unaware of all of this. Everyone seems to have the wrong idea, an exaggerated idea, of your skills and accomplishments. You may even get to the point of resenting those who have offered you opportunity along the way. How could they hire such a phony as yourself!

Here’s the punchline: Another achievement doesn’t make it go away. If anything, you’re bound to feel worse as they grow. The agony of carrying this “secret” is you end up putting in twice the work so no one finds out!

Imposter syndrome isn’t just limited to those at the height of their craft. Imposter syndrome affects around 25–30 percent of high achievers.³⁰ Studies have shown that around 70 percent of adults will be affected by imposter syndrome at some point in their lives.³¹ I’ve hired my fair share of adjuncts, even full-time professors, and it is more common than not to hear insecurity from the individual over their capabilities.

I’m no different. When I first started off in the classroom, I was given a Greek III course to teach. It didn’t matter that my graduate degree was in exegetical theology or that I had produced three devotionals from the Greek. I kept thinking, “The students will not get their money’s worth so long as I am the professor!” That led to concern over what the accreditors would do if they found out that I was the professor. It was all irrational, but that is the nature of imposter syndrome.

What causes imposter syndrome?

Imposter syndrome is not in the DSM. It is a shorthand term that refers to a pattern of thinking. It is not a clinical mental disorder. There is no one cause for imposter syndrome, though there are key factors which contribute toward it.

1. You face new challenges

For a seminary student, this often occurs at the entrance and outset of the program. The thought of actually learning what all those squiggly lines known as Hebrew are, or marching through the prose of the Desert Fathers, seems good and great for everyone else except themselves. Or perhaps the thought of a doctor of ministry degree seems overwhelming. Everyone has heard nightmare stories about dissertation writing. It just doesn’t seem to be in the cards for them, even though those who have completed doctorates before were no different.

2. Your social world shifts

Imposter syndrome can develop as your sphere of relationships changes, as such change can make you feel as though you’ve gone from being the big fish in the small pond to the small fish in the big pond. Nothing has this effect quite like seminary. With seminary come people who think about the same thing you have been thinking about (i.e., the Bible), but differently. Much is unfamiliar, from different traditions to fresh lenses to new terminology.

I’ll never forget a discouraged pastor who decided to restart his education saying to me, “How come everyone here knows what filioque means except for me?” It can be daunting to think you’ve missed something important along the way, and for high achievers this can call everything into question, including one’s own competence and skill.

3. Your standards work against you

If you hold yourself to a particular standard and a change or transition alters your ability to meet that standard, you could certainly develop imposter syndrome.

As an exacting person, I need all the details. I am a Fact Finder on the Kolbe Exam, and for me to meet my own standards of satisfaction, I need to understand all the details. No wonder I felt inadequate to teach Greek when my own understanding of constative vs. ingressive vs. culminative aorist was a bit hazy. If I don’t have that down pat, well, I certainly should not be teaching the present active indicative!

If imposter syndrome goes unchecked, it can lead to perfectionism, people-pleasing, low self-esteem, and self-deprecation beyond humor. After my thesis was published and people began to purchase it, I quickly let them know where the research still made me hesitant and even went so far as to tell someone I wouldn’t blame them if they used it as a doorstop. Six years of work as a doorstop. Needless to say, imposter syndrome is an ugly complex.

How does the Bible speak to imposter syndrome?

Obviously, Paul did not write to the churches to address imposter syndrome, and the narratives in the Old Testament weren’t intended to make us all feel better about going to seminary. But I do think Scripture can be applied to the corners of our lives where we need wisdom and encouragement from the Holy Spirit.

For those of us with imposter syndrome, Matthew’s Gospel is particularly reassuring. Matthew shows us that none of us have all of our ducks in a row before God starts using us.³²

Throughout Matthew’s narrative, Jesus empowers the disciples for service, giving them authority over demons, the ability to heal the sick, and provision for their needs (Matt 10:1, 5–15). In spite of all this, they fail to feed the multitudes on two occasions (Matt 14:16–17; 15:33), they can’t cast out a demon from a possessed boy (Matt 17:16), and they are crippled with fright by a storm (Matt 14:22–33). In addition to all of this, they never quite seem to understand the identity of Jesus (Matt 16:21–23). It appears the only thing they get right is fetching a donkey for Jesus (Matt 21:6–7)!

But there’s a thread woven through the entire narrative that we shouldn’t miss. Matthew refers to Jesus’s twelve as “his disciples” twenty-four times. Perhaps this is irony at play. What sustained and upheld the disciples was not their own perfection or skill. It was the grace of the Lord that came through his calling them.

The starting point of working through imposter syndrome is to remember the grace of God. We are where we are because the Lord has called us and has given us grace. Ultimately, where we are has more to do with his abundant faithfulness and mercy than whatever standard we might have set for ourselves. Humbling as that reality is, it is one we must all keep in mind wherever we find ourselves, whether student, faculty member, or administrator. All of this is done unto the Lord and through the Lord.

How can we address imposter syndrome?

As we center the grace of the Lord in our lives, there are other practical steps we can take to overcome imposter syndrome. I have found the following helpful over the years.

1. Be kind to yourself

In his book The Psychology of the Fruit of the Spirit (Zondervan, 2022), Zoltán Dörnyei suggests that kindness is an outworking of love demonstrated through caring actions. Such kindness is a fruit of the Spirit and an active expression of God’s character.

While we express kindness toward others, kindness also applies to how we ought to treat ourselves. This can look like allowing yourself room to make mistakes, or even distrusting the self-talk that attempts to defeat you.

2. Find a mentor

The truth is that all of us, no matter how advanced we are in our craft, still have room to learn. We must find a healthy place for this. Depending on ourselves to fill whatever gaps we perceive in ourselves will lead to frustration.

It serves us well to surround ourselves with those we desire to learn from and allow them to guide us into growth. They will do a better job of pointing out our blind spots and can lend wisdom and experience we don’t yet have. A mentor who can lead us into growth far outweighs being driven to growth by negative self-talk and insecurity.

3. Journal your growth

Prayer includes bringing our petitions before God. Journaling enables us not only to bring our requests to God but to keep track of them so that we can register our growth.

A well-kept journal becomes a testimony of growth over time, and in moments where we feel we lack, we can look back over the journal to see how we have grown and note how God’s grace is sustaining us.

In conclusion

Imposter syndrome is a real phenomenon that much of the population will at some point experience, especially those in seminary. There are no quick fixes to this, but with the grace of God and sustained spiritual discipline we can develop full confidence that God upholds us to fill the role he has placed us in—despite all our imperfections.

Share your thoughts

How should we navigate imposter syndrome? Join us in the Word by Word group to share your thoughts.

Related content

• 3 Misguided Narratives About Success in Seminary
• Your Grades Don’t Define You: Addressing Academic Anxiety & Depression
• Facing Doubt in Seminary: How to Grow Through Uncertainty
• 5 Ways to Prevent Pastoral Burnout

Does Paul prefer Christians remain single, despite the rest of the Bible’s positive portrayal of marriage? In this episode of What in the Word?, Kirk E. Miller sits down with Dr. Danielle Treweek to walk through numerous difficulties in 1 Corinthians 7. For instance, does Paul teach that some receive a special Spirit-empowerment to remain single? What is the “present distress”? And what does it mean for married couples to live as though they are not? Treweek seeks to identify our common assumptions about the text to uncover Paul’s vision for whole-hearted, Christian devotion, whether single or married.

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Episode guest: Danielle Treweek

After graduating from Moore Theological College and serving in women’s ministry at a church in Sydney, Danielle Treweek completed a PhD focusing on a theology of singleness. Dani is the founding director of Cross Related, works part-time as the Sydney Anglican Diocesan Research Officer, and spends the rest of her time writing, reading, speaking, and training on singleness, sexuality, church community, and more. Her book, The Meaning of Singleness (InterVarsity Academic, 2023) was the 2024 Australian Christian Book of the Year and her new book, Single Ever After (Good Book, 2025) was released in September 2025. She loves the musical Les Misérables, a good cup of chai, and making her nephew and niece laugh.

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Episode synopsis

The context of 1 Corinthians 7

First Corinthians 7 is part of Paul’s extended discussion about how the gospel reshapes embodied relationships, especially sexual ethics (see 1 Cor 5–6, just prior). So Paul concludes chapter 6, “You are not your own, for you were bought with a price. So glorify God in your body” (1 Cor 6:19–20).

Although we often think of 1 Corinthians 7 as “the singleness passage,” Dr. Danielle (Dani) Treweek points out that this passage has as much to do with marriage. In fact, the word “single” doesn’t actually exist in the passage in the original Greek. Modern translations, like the ESV (see also NRSVue, NIV, NLT, etc.), add the word “single” in 1 Corinthians 7:8 following the Greek verb for “remain.” The categories Paul operates with here are simply either married and unmarried (including its further subcategories like betrothed and widows). This matters because Paul is not introducing “singleness” as a lifestyle but simply as a present marital state (i.e., unmarried). In fact, our word “singleness” is only about five hundred years old.

The difficulties of 1 Corinthians 7

This passage contains numerous complexities.

First, the passage contains a litany of exegetical difficulties. Not only must we consider how Paul gives his instructions (e.g., “as a concession, not a command” [1 Cor 7:6]; “I, not the Lord” [1 Cor 7:12; cf. 7:10]; “I have no command from the Lord, but I give my judgment” [1 Cor 7:25; see also 7:40]) but also what he instructs, which is often quite debated and difficult to discern here.

Second, we face difficulties bridging the gap between our contexts and first-century Corinth’s. Ancient Corinth operated under rather different assumptions about marriage, sexuality, and household structure than we do today. For example, in the twenty-first century West, marriages are based on personal agency and desire. In ancient Corinth, marriages were primarily determined based on the interests of the household.

Third, Dani suggests that our theological baggage often greatly affects how we read this passage. Much of our confusion comes not from the text itself, but from theological assumptions we bring to it. Our pre-existing theology of marriage tends to determine at the outset what we believe the passage can and cannot be saying, making it difficult for us to hear the text on its own terms.

Does Paul prefer singleness (1 Cor 7:6–7)?

In 1 Corinthians 7:6–7, Paul says—not as a command but as a concession—that he wished all were like himself, i.e., single/unmarried. Paul gives his judgment that widows will be “happier” if they stay unmarried (1 Cor 7:40). So does Paul prefer singleness over marriage?

Dani clarifies: Paul is not ranking singleness as morally superior to marriage. Paul holds both states as genuinely good. Yet he recognizes something uniquely fitting about singleness for the specific moment we occupy in redemptive history, between Christ’s first and second comings. Paul’s preference is not because singleness is holier but because it is especially suited for the “already/not yet” in which we live.

Is there a gift of singleness (1 Cor 7:6–7)?

As Paul goes on to explain, “But each has his own gift from God, one of one kind and one of another” (1 Cor 7:7).

Some take Paul to refer here to a spiritual gift of singleness: a special, supernatural empowerment given to select Christians which enables them to exercise the necessary self-control (see 1 Cor 7:9) and so remain celibate. The word for “gift” (χάρισμα) here is one Paul later uses to refer to spiritual gifts in 1 Corinthians 12.

However, as Dani points out, nowhere does such a “gift of singleness” appear in Scripture. Rather, she maintains that the gift in view is simply one’s situation, either currently being married or presently finding oneself unmarried. Both states, in their own way, are gifts from God. The “gift” that is singleness, then, is not an irrevocable, forever-assignment to remain such, but a present condition that may change.

The practical stakes here are notable. If singleness requires a special supernatural empowerment, then unmarried Christians who haven’t received that gift—but who also haven’t found a marriage partner—are left, as Dani puts it, in “no man’s land.” They’re told they shouldn’t be single without the gift, yet God hasn’t supplied it, raising troubling questions about whether God is withholding from them what they need to live faithfully. To the contrary, the indwelling Holy Spirit who is at work transforming all believers into Christ’s likeness is sufficient for living faithfully, whether married or single. There’s no need for some additional booster shot reserved for the spiritually elite.

Burning and a lack of self-control (1 Cor 7:8–9)

Most modern versions translate πυρόω in 1 Corinthians 7:9 as “burn with passion.” πυρόω can mean to “burn with sexual desire”³³ However, it often simply means “to burn,” that is, “to cause to be on fire.”³⁴ If 1 Corinthians 7:9 carries the latter meaning, Paul is presumably warning about the fires of eschatological judgment. However, in either interpretation, the outcome is the same, since the burning of lust leads to the burning of judgment.

Of more consequence, though, is how one interprets Paul’s remark, “If they cannot exercise self-control, they should marry” (1 Cor 7:9). Some take this to refer to a forward-looking self-assessment: If you anticipate you won’t be able to exercise the self-control to remain abstinent, get married instead.

However, the Greek participle for “exercise self-control” is present. Thus, according to Dani, this phrase should be translated, “If they are not [presently] exercising self-control.” On this reading, Paul is not asking the unmarried Corinthians to forecast their future willpower. Rather, he’s addressing people who are currently engaged in sexual immorality. (Consider the Corinthian context where freeborn men would typically have sex with prostitutes and household slaves.) Paul’s point is not, Discern whether you’re cut out for lifelong singleness, but, Stop pretending sexual immorality is compatible with godly singleness. If you can’t control yourself, marriage is better than burning.

What is the “present distress” (1 Cor 7:26)?

In 1 Corinthians 7:26, Paul clarifies that his counsel is owing to the “present distress.” If Paul is referring to some specific crisis in first-century Corinth, might his instructions regarding singleness be limited to those specific set of circumstances? For instance, some modern scholars have alleged a famine in the region or an illness connected to misuse of the Lord’s Supper (1 Cor 11:30). However, such interpretations are quite novel. Early Christian writers and the Reformers read this “distress” as referring to the end-time tribulations of this age.

Yet regardless of the identity of this “distress,” Paul explains his meaning in 1 Corinthians 7:29: “This is what I mean …” Whatever the local circumstances, Paul frames the distress eschatologically, as characteristic of this age between Christ’s resurrection and return: “The appointed time has grown very short.”

This eschatological framework serves as the interpretive key for Paul’s puzzling instructions that follow (1 Cor 7:29–35).

How are the married to live as if unmarried (1 Cor 7:29–31)?

Paul’s exhortation that those with wives should “live as though they had none” could seem contradictory. Yet Paul can’t be telling married people to pretend they’re unmarried or to abandon their spouses, since he’s already forbidden that earlier (1 Cor 7:12–13). But what, then, does it mean to live as if unmarried?

Dani highlights Paul’s parallel examples: mourn as though not mourning, rejoice as though not rejoicing, buy as though possessing nothing. None of these means ceasing the activity altogether. Rather, they mean, Engage these things in a way suitable to our eschatological moment. “The appointed time has grown very short” (1 Cor 7:29); “the present form of this world is passing away” (1 Cor 7:31).

Paul goes on to explain what this looks like in 1 Corinthians 7:32–35.

Are the married to be less devoted (1 Cor 7:32–35)?

In 1 Corinthians 7:32–35, Paul contrasts the “undivided” devotion of the unmarried with the divided attention of the married, who are said to be anxious about “how to please” their spouse.

A common reading treats this as Paul granting married people a kind of exemption: They simply can’t be as devoted to the Lord because marriage legitimately divides their attention. Dani critiques this interpretation, noting that it contradicts the rest of the New Testament which teaches that Christians—married or not—are to be wholly devoted to Christ. Besides, is not fulfilling one’s marital responsibilities part of obedience (devotion) to Christ for those who are married?

Instead, Dani argues, Paul calls married believers to live out their marriages the way unmarried believers live: undivided in devotion to the Lord, not consumed by worldly concern. So when Paul speaks of “pleasing” one’s spouse, he does not mean something positive, like loving or serving them. Rather, it is contrasted with living to “please the Lord” (e.g., Paul likewise contrasts pleasing the Lord and pleasing others in 1 Thess 2:4; 4:1).

Practical and pastoral implications

Dani counsels preachers and teachers to exercise self-awareness, humbly considering their biases and blindspots, as they prepare to teach on singleness and 1 Corinthians 7. She recommends talking with mature, trusted single and married Christians to learn what questions they have about the text and how certain applications might land on them to help inform one’s perspective and approach to teaching. First Corinthians 7 poses not just exegetical and theological concerns, but deeply pastoral ones as well.

Marriage and singleness function like a pair of portraits, each highlighting the beauty and dignity of the other. For instance, to understand the meaning of marriage, we have to understand something of the meaning of not being married. Thus, to diminish one doesn’t protect the other; to elevate one over the other in reality devalues both.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

Does Paul prefer Christians remain single, despite the rest of the Bible’s positive portrayal of marriage? Join us in the Word by Word group to share your thoughts.

Books by Danielle Treweek

• Treweek, Danielle. Single Ever After: A Biblical Vision for the Significance of Singleness. Good Book Company 2025.

Single Ever After: A Biblical Vision for the Significance of Singleness (Audio)

Regular price: $14.95

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The Meaning of Singleness: Retrieving an Eschatological Vision for the Contemporary Church

Regular price: $27.99

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Additional resources on 1 Corinthians 7 and singleness

Paul and Ancient Views of Sexual Desire: Paul’s Sexual Ethics in 1 Thessalonians 4, 1 Corinthians 7, and Romans 1

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Body for the Lord: Sex and Identity in 1 Corinthians 5-7 (Library of New Testament Studies | LNTS/JSNTS)

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Redeeming Singleness: How the Storyline of Scripture Affirms the Single Life

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Singles at the Crossroads: A Fresh Perspective on Christian Singleness

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Never Meant to Be Alone: How Singleness Points to Union with Jesus

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Teaching the biblical languages can be a great joy and a great challenge. Watching new students learn how to read the Bible in its original languages and gain confidence in their new abilities is wonderful. But teaching the same grammatical concepts year after year can feel monotonous.

The challenge is worth rising to, because effective teaching is a skill that can be developed.

The tips that follow draw on years of teaching biblical Hebrew in an academic setting, but most of these suggestions could also apply to less formal contexts.³⁵

Table of contents

1. Cultivate the right qualities as a teacher
2. Implement communicative learning methods
3. Identify and address reasons students struggle
4. Prepare students to retain the language long-term
Conclusion

1. Cultivate the right qualities as a teacher

Beyond the obvious requirement of knowing the language, effective teachers of the biblical languages also do the following:

Bring passion to the classroom

Students can tell when a teacher loves their topic. And having a teacher who loves biblical Hebrew, Aramaic, or Greek can go a long way toward encouraging students as they learn the language. Teachers who find joy in their topic can inspire joy in their students—even struggling students.

Live in the language

Teaching well is aided when teachers spend quality time in the language themselves, outside of class preparation.

This includes reading the language and keeping up with some of the research in the field, or possibly doing research yourself. Teachers who continue to deepen their understanding of the language have more to pull from when teaching others about the language.

And this helps draw us out of the monotony of teaching the same grammatical topics by giving us new ways to think about the topic or new examples to use. Sharing an interesting verse that you just encountered that has an example of the grammatical topic can often be more helpful than examples in the textbook—and it can draw in students to the importance of knowing the languages well.

Know and model your own limits

Let your students stump you with questions. It’s fine to not know an answer, or to delay an answer until after you check a source. Know what you know and what you don’t know. If your students ask a question about an area of study within the language that you are not familiar with, that’s okay.

It is especially important to teach students to know their own limits with the biblical languages. Witnessing their teachers acknowledge their own limits aids in that lesson.

2. Implement communicative learning methods

There are two primary camps within the field of biblical language pedagogy: the grammar–translation camp and the communicative camp. Grammar–translation is the traditional method used in nearly all Bible schools, universities, and seminaries. It’s the approach where students spend most of their time reading the grammar, listening to lectures, and completing workbook assignments.

The communicative approach eschews such methods (at least for initial language learning) and students are immersed in the language by a professor who only (or primarily) talks to them in the new language. This way, they learn how to speak in the language and hear the language before they learn to read and write it.

Research affirms that communicative methodologies provide better learning—and retention—of the language. But, realistically, there are numerous factors (often outside a teacher’s control) that limit the ability to change to a communicative approach. And since most of the conversations about biblical language pedagogy paint a picture of two extremes with no middle ground, usually nothing changes.

However, there are a variety of options between the two extremes. It is not all or nothing. Instead, I advocate for the small step approach.³⁶ Each year, find one small change you can make to incorporate a communicative element into your class. I have been adding one small change each year for ten years. And now my classes, though still based on the grammar–translation methodology, include many communicative elements that have greatly benefited my students.

Below is a list of some of the changes I’ve made to my classes.

Require regular reading practice

Teach students to value spending time in the text by requiring them to practice reading a certain amount of time a week (preferably over multiple days). This is practice reading time, not translation or parsing time.

• Provide audio records (especially important in the first semester)
• If possible, have a TA that meets with them who can help them with pronunciation
• Give them texts that use vocabulary words and grammar that they are currently learning

This helps students to become more comfortable and proficient with the language.

Use back-translation exercises

Communicative approaches include students responding to questions by composing and replying in Hebrew. A middle-ground variation of this that can easily be worked into grammar–translation classrooms is to have students back-translate Bible verses from English into Hebrew.

My class textbook does not provide such elements, so I take some of the workbook verses and I provide the English (translated woodenly and with helpful clues about things like when to use the object marker) and have them compose the Hebrew. Then, they check their answers by looking in the workbook.

Incorporate non-biblical stories

Most students learning the biblical languages are largely familiar with the biblical text. This means that there will be times where their translation is more a remembering of what the passage says in English than an actual translation.

Using non-biblical stories is a great way to avoid this problem. Over several years, I composed vocabulary stories that corresponded to the textbook vocabulary lists and the grammar concepts. But easier options would be to integrate non-biblical stories from available resources, such as the stories found in The First Hebrew Primer (EKS, 1992) or Tall Tales Told in Biblical Hebrew (EKS, 1994).

Introduce basic comprehension questions

You do not need to jump fully into the communicative approach to use some Hebrew dialogue in your class. Set a goal to introduce just a few questions/responses into your class. Even simple questions such as: “What did he do?” with guidance on how to use words from the verses to answer the question can help students begin to internalize the language differently.

The book Millim: Words for Conversation in the Biblical Hebrew Classroom (GlossaHouse, 2019), by Paul Overland, is a great resource for finding questions to use.

Limit the use of English writing

My students are strictly forbidden from writing English glosses above the Hebrew words. When students do this, they are not translating but decoding.

Additionally, when we work on the workbook in groups during class, they are not allowed to write out the translation. Instead, they work it out together verbally, then after class they return to the assignment and write out the English translations. This gives them a chance to recall and reinforce what they already figured out about the text while re-reading the Hebrew.

3. Identify and address reasons students struggle

There are numerous reasons why students struggle with learning the biblical languages. In my experience, these are the primary reasons.

Recognize and dismantle mental block

Sometimes students struggle because they heard learning Hebrew or Aramaic or Greek would be difficult—and they believed it. And sometimes they struggle because they don’t believe they are capable. When they believe learning the languages is difficult (either because of the language or because of themselves), they put up a mental block that no amount of creative methodology can conquer.

In these situations, the best approach is to pull the student aside for a private conversation. Help them see the mental block and then directly speak encouragement into the student—and keep doing so. Teach them to celebrate every small win in learning the language instead of focusing on what they haven’t learned yet.

Help students recognize when they’ve taken on too much

Sometimes students struggle because they have too much on their plate—and everyone’s plate is a different size.

I have had numerous conversations with students in this situation. Some conversations include brainstorming ways the student can make adjustments to balance their responsibilities and suggesting different ways for them to study. And other conversations have ended with me teaching the student that sometimes the wisest thing to do is to drop a class and take it at a later point.

Know when to recommend alternatives to the traditional academic model

Teaching the biblical languages in a traditional academic model with school and accreditation requirements places requirements on how much the class must cover and the pace of the class. And some students simply need more time to process than the academic requirements allow. Sometimes these students, unfortunately, have to take the class a second time.

But in other situations, I have been able to recommend students take a class through a different school or venue that will provide the flexibility they need to process, and then transfer the credits in or test out. Just because the biblical languages are often taught within the constraints of the academic model does not mean that is the best way for everyone to learn the languages.

Logos equips students for a lifetime of study in the original languages. Explore solutions.

4. Prepare students to retain the language long-term

In all my training and preparations to teach the biblical languages, no one prepared me for the number of times I would hear impromptu confessionals. Numerous times, upon hearing what I teach, random people have confessed to me that they studied Hebrew years ago in seminary or college but they have now forgotten what they knew.

This story is far too common. This problem needs to be directly addressed with your students—and well before the last day of class.

• Share with your students ways in which you have struggled to make time for the language and the solutions that work for you.
• Share with them how you integrate the languages practically into your life, and share examples of other ways.
• Show them how you use your Bible programs. Show them what biblical texts you use and what resources you keep open. Encourage them to find a setup that works well for them.
• But also exhort students to set up their Bible software to aid retention—not hurt it. Parsing aids, glosses, and translations should be kept out of sight, since our eyes gravitate toward our native language more than we realize.

Finally equip them with a list of recommended resources that can aid them in retention. A few such recommendations are below:

• Glossa House Illustrated Biblical Texts (biblical texts presented in comic-book format)
• Kline, Jonathan. Keep Up Your Biblical Hebrew in Two Minutes a Day, vol 1: 365 Selections for Easy Review. Hendrickson, 2017. (Also available for Aramaic and Greek.)
• Howell, Adam, et al. Hebrew for Life: Strategies for Learning, Retaining, and Reviving Biblical Hebrew. Baker Academic, 2020. (Also available for Greek.)
• Merkle, Benjamin L., and H. H. Hardy II. Exegetical Gems from Biblical Hebrew and Greek. 2 vols. Baker Academic, 2019.

Share your thoughts

What strategies have you found helpful for teaching Greek or Hebrew? Join us in the Word by Word group to share your thoughts.

Conclusion

Teaching the biblical languages well requires more than simply knowing the language. It requires methodology, attentiveness to struggling students, and a commitment to helping them build genuine confidence in their skills.

Keep your focus on the joy of helping your students read the Bible in its original languages, and the challenges will prove not just manageable but deeply rewarding.

Resources from the article

• Noonan, Jennifer. A Handbook of Second Language Acquisition for Biblical Studies: Insights of Modern Language Instruction for Teaching Biblical Languages. GlossaHouse, 2022.
• Overland, Paul. Millim: Words for Conversation in the Biblical Hebrew Classroom. GlossaHouse, 2019.
• GlossaHouse Illustrated Biblical Texts

The First Hebrew Primer

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Keep up Your Biblical Hebrew in Two Minutes a Day, Vol. 1: 365 Selections for Easy Review

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Keep up Your Biblical Aramaic in Two Minutes a Day: 365 Selections for Easy Review

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Keep up Your Biblical Greek in Two Minutes a Day, Volume 1: 365 Selections for Easy Review

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Hebrew for Life: Strategies for Learning, Retaining, and Reviving Biblical Hebrew

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Greek for Life: Strategies for Learning, Retaining, and Reviving New Testament Greek

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Exegetical Gems from Biblical Greek and Hebrew (2 vols.)

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More than any other national observance in America, Juneteenth challenges the connection between historical liberation and modern Christian identity.

While some worry the holiday is a vehicle for secular “woke” philosophy, a closer look reveals a movement saturated in Christian legacy. The road to June 19, 1865, was paved by the prayerful vigils of the enslaved and the convictions of Christian abolitionists like the AME Zion’s Frederick Douglass and his Quaker counterpart, William Lloyd Garrison. Juneteenth emerged from spiritual devotion and civic struggle.

Historically speaking, Christians are uniquely situated, then, to celebrate the holiday as a theological necessity that reconciles the Bible’s mandate for liberation with the contradictions of the American narrative of exceptionalism.

In this article, I examine the historical reception of two types of Christian response to the Bible’s teaching on slavery (John Calvin’s and Frederick Douglass/William Lloyd Garrison’s) and put them in conversation with the more modern history and concerns that Juneteenth recalls.

Dismantling the idols of a selective memory

Juneteenth mirrors the African American Christian “Watch Night” tradition, where Black enslaved Christians ushered in the new year awaiting Lincoln’s Emancipation Proclamation through a “freedom vigil” of prayer, song, and testimony in church. Just as those believers “waited on the Lord” and the law declared slaves free in 1863, Juneteenth emerged from that same blend of spiritual and civic devotion. The holiday has been “canonized” by everything from spirituals to communal meals; parades to BBQs; citizenship training and voter’s rights seminars to prayer meetings. This trajectory, collectively, stands as proof that the civic struggle for freedom and the Christian ethos are inextricably linked.

It is ironic, then, that there is a growing animus against Juneteenth from some Christians. Purportedly, the celebration of Juneteenth is divisive, only focusing on the liberation of Blacks rather than the whole country. These critics opt to reserve celebrations of “freedom” only to the 4th of July.

Never mind the irony that, on July 4, 1776, our country was celebrating its liberation from the “tyranny” of the Crown while enslaving a portion of its own population. Neither should we forget that, at the time of the signing of the Declaration of Independence in 1776, there were approximately 450,000 enslaved persons across the thirteen colonies.³⁷ Yet, by the time news of liberation had reached Galveston in 1865, the number had grown to approximately four million. This means that we didn’t get better in our fight for freedom. We became worse.

The blind spots and the contradictions that Juneteenth evokes, then, make it a prime candidate for serving as a “mirror” for the American Christian conscience. Celebration, particularly the Christian celebration of Juneteenth, has the potential to dismantle the idols of a selective memory, replacing a distorted liberation with a transformative, biblically-grounded vision of what it actually means to be “free indeed,” because Juneteenth operates on the core logic of collective liberation: that we are not truly free until we are all free.

2 readings, 2 legacies: Deuteronomy 23

By tracing the divergent ways Christian tradition has wrestled with the Bible’s teachings on human slavery—moving from the systematic caution of John Calvin to the prophetic demands of Frederick Douglass and William Lloyd Garrison—we see the specific historical anxieties that Juneteenth eventually answered.

Perhaps there is no better line of inquiry that demonstrates this than Calvin’s interpretation vs. the aforementioned abolitionists’ interpretation of Deuteronomy 23:15–16: “If a slave has taken refuge with you, do not hand them over to their master. Let them live among you wherever they like and in whatever town they choose. Do not oppress them” (Deut 23:15–16 NIV).

Social stability: John Calvin

Despite a reputedly “progressive” stance that frames slavery as a corruption of the imago dei,³⁸ Calvin’s exegesis of Deuteronomy 23 and Philemon betrays a deep-seated commitment to institutional stability over social transformation.

Some have queried whether or not this can be attributed to the lack of exposure to the type of slavery that occurred in the Americas,³⁹ essentially arguing that had Calvin witnessed the egregious summation of the status quo of chattel slavery, he might have responded differently. In my estimation, however, Calvin’s ambivalence can be better ascertained by identifying a profound hermeneutical blind spot where his social ethics and his exegesis collide.

Of Deuteronomy, he observes,

Besides, since runaway slaves are generally wicked and criminal, whatever place may be their asylum, it will be filled with many sources of infection. … For, suppose a thief, or an adulterer, or a murderer, should leave his master, and seek for an asylum in the Holy Land, what else would it have been to receive and protect such guests, but to overthrow law and justice, and to set up a state of foul barbarism? I think, therefore, that more is to be understood than the words express, viz., that, if it should be found that the slaves had not fled in consequence of their own evil doings, but on account of the excessive cruelty of their masters, the people should not drive them away, which would have been tantamount to giving them up to butchery.⁴⁰

While Calvin elsewhere acknowledges the slave as a bearer of the imago dei, here his hermeneutic is compromised by a distinct prejudice against the fugitive—one that dismisses the runaway as “inherently wicked or criminal.” Assuming that most runaway slaves were criminals, he suggested that the text should be understood as encapsulating an implicit condition: People should only shelter those escaping excessive cruelty of their masters, thereby protecting the fugitive-slave from death or unjustified injury, but not necessarily overturning the institution of slavery itself.

Similarly, in Philemon, he observes,

Paul therefore reminds Philemon that he ought not to be so greatly offended at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man.⁴¹

Calvin’s remarks on Onesimus’s flight highlight his presumption that the fugitive had “defrauded” his master, emphasizing the restoration of the master’s legal rights over the slave’s desire for autonomy. He often presumes that slaves run away due to a “vicious nature” and projects upon Paul an offense concerning Onesimus’s status as a “runaway.”

To be sure, Calvin is not alone in his treatment of Onesimus. Most in church history have interpreted Onesimus as a rebel rather than a refugee in need of liberty.⁴² The hermeneutic paradox demonstrated by Calvin and his predecessors is rooted not just in an attempt to read the text faithfully, but in whose lived experience the interpreter prioritized. Calvin, insulated by his sociological privilege and his role as a reformer working within a relatively narrow context of homogeneity, could afford an interpretive “goal” of using Scripture to maintain social order.⁴³

Ironically, this concern for “order” caused Calvin to look past the plain meaning of the text, particularly in the case of Deuteronomy 23:15–16.

Prophetic disruption: Frederick Douglass and William Lloyd Garrison

In stark contrast, Frederick Douglass and his Quaker counterpart, William Lloyd Garrison, pointed to this same verse to declare the 1850 Fugitive Slave Act both sinful and unconstitutional. Where Calvin’s bias serves as a buffer to his logical conclusions of his theology, essentially reinforcing the status quo, the abolitionists saw a mandate from God, eventually using Deuteronomy 23 to provide the moral and legal framework for the Underground Railroad—the very movement that birthed the liberation Juneteenth eventually fulfilled.

This has tremendous resonances with current debates of whether Christians should celebrate Juneteenth or not. This “resonance” is the tension between “Preservation of Order” and “Prophetic Liberation.” It wasn’t just the Texas enslavers who willfully held back information about slave liberation that were agents of preservation of a sinful order. Calvin’s Christian interpretation accomplished the same goal, even if it was unintentional.

Just as Calvin looked at a runaway slave and saw a potential “source of infection” or a “thief” who threatened the stability of the state, many modern Christian critics of Juneteenth view the holiday through a lens of social anxiety. The current animus often stems from a fear that acknowledging Juneteenth validates a disruption of the American narrative and a loss of the status quo. To be sure, it does do that, but that is what the prophetic aspect of the Christian witness is supposed to do. It is supposed to disrupt our gaze. This prophetic mirror should not bring consternation within the Christian community. It should bring consolation.

Juneteenth is a part of America’s identity. More importantly, it is a part of the Christian American identity. If this is the case, then Juneteenth should motivate us to a commitment of theological inquiry into the ongoing Christian witness of the movement.

A hermeneutic of solidarity

While Christian inquiry has already begun, I would like to posit one further line of inquiry by considering the larger literary context of Deuteronomy 23 and asking the question: What would motivate Moses to instruct the Israelites, “You shall not hand over to his master a slave who has escaped from his master to you” (Deut 23:15)? I suggest that the answer is partially found in a hermeneutical vantage point of Israel’s status as second generation of refugees from Egypt.

This hermeneutic is partially seen in a brief comparison of the Sabbath law in Exodus 20:9–11 and Deuteronomy 5:12–15. In the former passage, the logic of the Sabbath is grounded in the creation: because God rested, Israel should rest. Interestingly, in Deuteronomy 5:12–15, the logic of the Sabbath is no longer grounded in the creational rest of Yahweh, but the redemptive acts of Yahweh and Israel’s embodied experience as slaves. Moses says they should not work nor force “your son or your daughter or your male servant or your female servant or your ox or your donkey or any of your cattle or your sojourner who stays with you,” to work—they are to rest as well as you (Deut 5:14). Why? Moses states, “And you shall remember that you were a slave in the land of Egypt” (Deut 5:15).

By grounding the law in the visceral memory of their own bondage, Moses transforms Israel’s history into a mandatory ethic of solidarity. This shared identity as former captives creates a moral imperative where the protection of the fugitive in Deuteronomy 23:15–16 is not merely a social courtesy, but a safeguard against the re-emergence of the Egyptian tyranny within their own borders, refusing Israel the opportunity to become little Pharaohs.

Because contemporary critiques of Juneteenth often prioritize hegemonic patriotism over shared identity with African American Christians, the holiday remains a prophetic mirror. Yet it offers the Christian critics the same opportunity Moses gave Israel: to confront its proclivity for tyranny while having the testimony of the redeemed. To ignore this dual reality is to behold one’s image in a mirror, walk away, and immediately forget what kind of person one was (Jas 1:22–25).

Share your thoughts

How does Scripture position us to celebrate Juneteeth? Join us in the Word by Word group to share your thoughts.

Tyran Laws recommended resources for further reflection

Deuteronomy (The New American Commentary | NAC)

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Psalm 137 ends with one of the Bible’s most scandalizing lines: a prayer that an enemy’s infants would be dashed against rocks. It understandably troubles believers, and for skeptics, it’s a classic case against the Bible’s goodness. Does this cry for violence—especially against innocent babies—belong in what is supposed to be a sacred hymn book? On this episode of What in the Word?, Kirk E. Miller brings in Dr. Bruce Waltke to reckon with this troubling passage.

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Episode guest: Bruce Waltke

Bruce Waltke is Professor Emeritus of Old Testament at Regent College and Knox Theological Seminary. He holds a ThD in Greek and New Testament (Dallas Theological Seminary) and a PhD in ancient Near Eastern languages (Harvard). His career also included teaching positions at Westminster Theological Seminary in Philadelphia, Dallas Theological Seminary, and Reformed Theological Seminary. Dr. Waltke has written numerous scholarly books and articles and edited or contributed to various editions of the Bible, including the New American Standard Version and the New International Version. He was also president of the Evangelical Theological Society (1975). He and his late wife, Elaine, have three children and three grandchildren.

Episode synopsis

The context of the cry

Psalm 137 speaks to the experience of the Babylonian exile. The Southern Kingdom of Judah has been conquered, Jerusalem has been destroyed, and the people have been carried off. Their captors gloat, demanding they perform a joyous song of Zion while Zion lies in ruin and the people lack all joy (Ps 137:1–6).

Psalm 137:7 turns to address God, calling on him to remember how the Edomites cheered on Jerusalem’s destruction when it fell. Then Psalm 137:8–9 turns attention to Babylon itself, calling for her own devastation and declaring “blessed” whoever repays her with what she has done.

Many of us come to a passage like this from places of comfort and security, with little frame of reference for the kind of deep suffering the exiles experienced. However, a sympathetic engagement of Psalm 137 will reckon with the utter brutality to which it responds.

Delineating the difficulty

Christian readers often see this prayer for violent retribution as contradicted by the Bible’s—especially the New Testament’s—ethic of non-retaliation (e.g., Luke 6:27–36; Rom 12:17–21; 1 Pet 3:9; 1 Thess 5:15; cf. Lev 19:18; Prov 20:22; 24:29). Jesus tells his followers to love their enemies and turn the other cheek (Matt 5:38–48). From the cross, Jesus prays for the forgiveness of those wrongfully executing him (Luke 23:34). Stephen follows suit as he’s stoned to death (Acts 7:60). In fact, we are told to bless, not curse (Luke 6:28; 1 Cor 4:12). So how can the same Bible that holds up these models also contain a prayer for vengeance?

Furthermore, Psalm 137:9’s difficulty is not merely its call for violent retribution, but its call for the destruction of infants who have done no wrong. Are they to bear the sins of their parents (cf. Deut 24:16; Ezek 18:20)?

Finally, the psalm describes the person who would perform this act as “blessed.” This is the same word used elsewhere in the Psalter to describe the righteous person who walks in the ways of God (e.g., Ps 1:1–6; see also Ps 2:12). How can someone who commits infanticide be so regarded?

Different interpretations

Several attempts to make sense of Psalm 137:9, and the imprecatory psalms in general, have been proposed over the centuries.

1. Predictive. Some take the Hebrew form of this verb as simply describing what will happen (a statement of fact), not a desire or prayer for this to happen. Dr. Bruce Waltke finds this reading implausible.

2. Immoral. Others deem the psalm to be wrong and immoral at this point. The psalm contains the raw, albeit sinful response of the psalmist to injustice.

However, the Psalter provides no indication that such cries for judgment were inappropriate. Moreover, the Psalms were intended for public worship (e.g., “to the choirmaster”). Additionally, Waltke points to 2 Timothy 3:16, which states that all Scripture—including the imprecatory psalms—are divinely inspired and profitable for training in righteousness.

3. Discontinuity. Still others suggest the Psalter’s imprecations, like Psalm 137:7–9, are un-Christian (or maybe sub-Christian). Whereas the Old Testament regularly models violence and desire for vengeance, the New Testament provides a superior ethic of forgiveness, non-retaliation, and non-violence.

However, conflicting with this suggestion, the New Testament quotes imprecatory psalms approvingly (e.g., Acts 1:20; Rom 11:9–10) and even pronounces curses of its own at times (e.g., Acts 8:20–23; 13:9–11; 1 Cor 16:22; Gal 1:8–9; 2 Tim 4:14). The New Testament speakers see themselves as heirs of the Old Testament’s ethics (e.g., Matt 22:34–40). The imprecatory psalms cannot be dismissed as a relic of an ethically inferior dispensation, as they are being prayed even today by morally perfected saints in heaven: Revelation depicts the martyrs crying out for God to take vengeance on their persecutors (Rev 6:9–10).

4. Allegory. Some early Christian interpretations allegorized the text. For example, Augustine took the “rock” as Christ (per 1 Cor 10:4) and the “infants” as “evil desires newly come to birth” which we are to destroy via Christ.⁴⁴ However, this approach severs the psalm from its historical and literary context and is disconnected from the actual concerns of the text.

5. Justice. A final view, advocated by Bruce Waltke and others, is that the psalm expresses a righteous call for proper divine justice in response to evil.

Babylon’s guilt and lex talionis

Waltke seeks to make sense of this passage by situating it within the Old Testament’s broader theological framework of justice.

Although God used Babylon to discipline Israel, Babylon was not thereby innocent. God can use an unjust agent for a just purpose without approving the agent’s methods or motives (e.g., Isa 10:5). Israel had not wronged Babylon. Babylon’s conquest was brutal and included atrocities against the civilian population. As a result, Babylon itself deserves—and will face—God’s judgment.

With regards to the specific language of dashing infants, the psalm seems to suggest that Babylon had done this very thing to Israel (“see according to what you have done to us”; Ps 137:8). This prayer for the same fate to fall on Babylon is direct application of lex talionis (eye for eye, tooth for tooth, etc.; see Exod 21:24). Lex talionis was not a call for savage revenge. Quite to the contrary, it required proportional justice, a safeguard against disproportionate revenge like that of Lamech in Genesis 4:23–24. In its original context, lex talionis insists that punishment must match the crime (i.e., “eye for eye”—and no more).

The imprecatory psalms are prayers for God’s kingdom to come on earth as it is in heaven (Matt 6:10). This, among other things, includes the executing of God’s just judgment on evil.

Vengeance is God’s, not ours

In the Old Testament, the kingdom of God and the kingdom of Israel were co-extensive. Israel was to be a theocratic state in which the nation embodied the covenant community. Thus, it at times wielded divinely authorized violence, such as in the Canaanite conquest. By contrast, today the church is not a geopolitical state but transcends such boundaries.

Thus, we must recognize all the more the distinction between the ethics of the state and the ethics of the church. Vengeance is the responsibility of the state who bears the sword (Rom 13:4). It is not the prerogative of the private Christian (Rom 12:19). Vengeance is God’s (Rom 12:17–21), mediated provisionally during this time through his minister, the state (Rom 13:1–4).

Within Israel’s legal structure, personal revenge was also prohibited. Vengeance had to be carried out by the community through due process, or through the cities of refuge in cases of manslaughter (Num 35:6–34). Where no human court could reach a verdict, the appeal went to the highest court: God himself.

This is precisely what Psalm 137 is doing. The exiles in Babylon cannot bring charges before any tribunal. Babylon is beyond their reach. So they do the only thing available: They take the case to God, asking him to act as judge and to render a just verdict. Rather than encouraging and giving license to revenge, the imprecatory psalms restrain it. Instead of taking matters into their own hands, the psalmist places vengeance in God’s.

Is the language hyperbolic?

Kirk E. Miller asks whether the language of dashing infants is meant to be taken literally or if we are meant to understand it as hyperbolic ancient Near Eastern (ANE) war rhetoric. Should we read this as a literal desire for violence or is it a conventional poetic expression of total destruction of an oppressor?

Waltke acknowledges the legitimacy of this question. At the same time, as he explains, historical records show that ancient cultures, such as Sparta, did practice infanticide of this sort. Thus, the prayer in Psalm 137 may well be literal, understood within this framework as proportional justice for the exact things Babylon had done (“as they have done to us”; Ps 137:8).

As Waltke explains, the world of the Old Testament operated with a sense of community solidarity, rather than individualism (e.g., Josh 7). Children would have been seen as the continuation of their parents’ trajectory. Babylon was not merely a political enemy but a tyrannical kingdom whose next generation was assumed to perpetuate its evil. Thus, destroying the next generation was a way of ending Babylon’s capacity for harm.

“Blessed” is the one who does this?

As noted above, the Hebrew אַשְׁרֵי (often translated “happy” or “blessed”) is used elsewhere to refer to the righteous. But can someone be “blessed” for violently killing infants?

Waltke clarifies that אַשְׁרֵי functions not as an emotional state (“happy”) but as a declaration of divine reward: how rewarded is the one who … Compare this usage with the Beatitudes of Jesus: “Blessed are the poor in spirit” does not describe a positive feeling but God’s favor and vindication of a certain kind of person and way of life.

With this in mind, the “blessing” of Psalm 137 is not celebrating bloodlust as a virtue. It is declaring that whoever executes this righteous judgment on this tyrannical empire is rewarded by God for upholding his justice.

The eschatological horizon

Kirk introduces the potential eschatological implications of this psalm, particularly as it connects to the judgment of “Babylon” in the book of Revelation. The arc of redemptive history shows that the full realization of justice that Psalm 137 looks for awaits the return of Christ. The imprecatory psalms, thus, are an expression of this hope.

Jim Hamilton’s commentary on the Psalms makes this observation on Psalm 137 specifically:

In Ps 137 the psalmist longs for the vindication of God’s people promised in Deut 32:36, recalled in Ps 135:14, guaranteed in Ps 136. This vindication will be realized by the Ps 1 blessed man (137:8, 9), who arises to do what was promised in Ps 2:9, rule the nations with a rod of iron, shattering them like a potter’s vessel. The word “shatter” (נפץ) occurs only twice in the Psalter, at 2:9 and 137:9. The 137:8–9 twofold use of “blessed” (אשרי), the first word of Ps 1 that opens the concluding statement of Ps 2, and the use of this verb “shatter” join together to assert that the blessed king from David’s line, spoken of in Pss 1 and 2, is the seed of the woman who will crush the head of the seed of the serpent in Ps 137:9. This interpretation receives confirmation from the fact that Ps 137 precedes the final set of Davidic psalms in the Psalter, Pss 138–145. The conqueror blessed in Ps 137:8–9 will be the future king from David’s line, David’s own Lord (110:1, 6).⁴⁵

Preaching and applying the psalm

Resist the temptation to skip or sanitize this passage. The imprecatory psalms, including Psalm 137, give language to genuine suffering. They refuse to pretend that evil is not evil. At their core, they are acts of extraordinary trust in God, who alone is qualified to render final judgment. They call us, like Christ, to entrust ourselves to God (1 Pet 2:23) rather than perpetuate cycles of retaliation.

When we find ourselves suffering unjustly—when there is no earthly court to appeal to, no mechanism for redress—we must not despair. Neither should we retaliate. Rather, the imprecatory psalms, like Psalm 137, teach us to bring our case to God. We are to live by faith that God sees, that he judges rightly, and that he will act—even if that means waiting for Christ’s return for this judgment.

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

What do you make of Psalm 137? Join us in the Word by Word group to share your thoughts.

Resources for further study

How to Read and Understand the Psalms

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The Psalms as Christian Lament: A Historical Commentary

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War Psalms of the Prince of Peace: Lessons from the Imprecatory Psalms, 2nd ed.

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Imprecations in the Psalms: Love for Enemies in Hard Places

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Psalms: Evangelical Biblical Theology Commentary (2 vols.) (EBTC)

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The Psalms: A Christ-Centered Commentary (4 vols.)

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Psalms (The Expositor’s Bible Commentary, Revised Edition, Volume 5 | REBC)

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A Commentary on the Psalms, 3 vols. (Kregel Exegetical Library)

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• Love Your Enemies: The Most Challenging Command Jesus Gave
• How Should You Read the Psalms? By Singing Them
• Did God Command Genocide? | Tremper Longman on the Canaanite Conquest
• Must Christians Submit to Government? | Kaitlyn Schiess on Romans 13:1–7

Theological method, sometimes called theological prolegomenon, is a formal account of how to do theology that pays attention to the objectives, categories of evidence, subdisciplines, and techniques of theology.

While this definition may sound dry, its importance becomes clear when we recognize that theological method develops tools to support evangelizing, teaching, exploring new questions, and resolving disputes. Without a clear method, theology can collapse into arbitrary assertions or illogical claims.

This article will explore fundamental dimensions of theological method.

The theologian and theological method

Before we begin to do theology, we must consider who we are as theologians. John Calvin famously explains, “Our wisdom … consists almost entirely of two parts: the knowledge of God and of ourselves.”⁴⁶ Our self-reflection considers whether we have the character necessary to do theology while considering the questions that drive us to the task.

When the Lord calls Isaiah to proclaim the will of God, Isaiah responds: “Woe is me for I am ruined because I am a man of unclean lips” (Isa 6:5). The Lord provides atonement for Isaiah, cleanses him, and sends him to fulfill his prophetic vocation. Similarly, we who would speak of the infinitely holy God should recognize our own unworthiness and rely on God’s cleansing work in our lives to enable us to speak truthfully.

Teachers are held to a higher standard (Jas 3:1), so theology does well to proceed in prayer by asking God to give virtues like wisdom to discern the truth, or temperance to restrain ourselves from speaking about what we do not understand.

Theological method is especially guided by faith, hope, and love (1 Cor 13:13). Theology proceeds from a position of faith, pursuing what Anselm of Canterbury called “faith seeking understanding,” beginning with a commitment to the Bible, the gospel, and, above all, the triune God and his work for us, seeking to understand what we already believe. Theology ought to encourage our hopeful perseverance as we await the coming of the kingdom. Love enables us to read a breadth of theology charitably; but in love for our neighbor who might be misled, to also firmly stand for truth.

Self-reflection also leads us to consider what Mary Veeneman calls the orienting question, “the questions that drive a particular thinker’s theological approach.”⁴⁷ Our cultural background, personal faith journeys, denominational commitments, or family of origin may drive us to make certain questions central to our theological pursuits. While God can speak through Scripture into these contexts, we can also distort our theology by centering issues important to us that may not be central to the biblical witness.

Sources in theological method

While secular societies increasingly view religion as mere opinion, it is a fundamental conviction of theologians that our claims rely on evidence which can be evaluated. Theological method requires presenting and synthesizing evidence to establish claims which lead to our understanding of God, often under the direction of an orienting question.

Sources for theology

Traditionally, Christians drew evidence from four sources of what has been called the Wesleyan Quadrilateral: Scripture, tradition, reason, and experience.

1. Scripture: Because God reveals himself through inspired Scripture, the Bible is crucial theological evidence, though we must be careful to properly interpret it.
2. Tradition: The Holy Spirit has directed the church across history (John 16:13–15), so we can expect tradition (councils, creeds, historical figures, etc.) to help guide us in the interpretation of Scripture and in the use of reason and experience.
3. Reason: Something of God is known in creation (Rom 1:19–20) through general revelation, and God is clear that the renewed mind can discern God’s will (Rom 12:2) while “hollow and deceptive philosophy” (Col 2:8) can mislead us. Therefore, theology must attend to reason as used in such disciplines as history, the social and natural sciences, and especially philosophy.
4. Experience: Experience plays an important role by connecting theology to real life. Considering the diverse experiences of others can also help us check for biases in our own thinking.

Synthesizing sources

Though theologians affirm the same categories of evidence, theological methods can be distinguished based on how they synthesize, emphasize, and prioritize these categories.

First, different emphases distinguish theological disciplines. Broadly, the discipline of theology can be divided into other subdisciplines, such as:

• Biblical theology focuses on Scripture, attending to theological themes and issues within specific texts, genres, or historical periods.
• Historical theology focuses on tradition, considering the context, meaning, and development of ideas and disputes across history.
• Philosophical theology relies especially on reason, using philosophy to understand concepts, relationships between concepts, and the truth or falsity of theological claims.
• Systematic theology proper tends to synthesize the work of these other disciplines for use in a particular context.

Second, Christians have prioritized different categories of evidence, leading to different denominational emphases. Historically, Protestants (including evangelicals) have affirmed sola scriptura. This method treats the Scriptures as the only infallible source of theology, so when another category of evidence appears to contradict the Bible, this method accepts the Bible and rejects or reinterprets other evidence. Protestant theology inescapably draws on the other categories of evidence, since all readings of the Bible are influenced by tradition and experience, making hermeneutics, a discipline shaped by reason, quite important.

Christians have understood tradition through both single-source and dual-source theories.⁴⁸ Single-source theories often treat tradition as a fixed way of interpreting the Bible or as its continual unfolding. Dual-source theories, on the other hand, understand tradition to be a source that can provide additional truths beyond those disclosed in Scripture. The Roman Catholic Church relied on this method at the Council of Trent when it rejected many Protestant teachings. This reminds us of how important theological method can be, since it can lie beneath some of the sharpest divisions within Christianity.

While most Christians prioritize either Scripture or a combination of Scripture and tradition, rationalists prioritize reason as the top authority, sometimes even rejecting those principles from Scripture that cannot be demonstrated rationally. Experience can be the most important source for spiritualists, who value direct encounter with God, or for some forms of contextual theology, a topic discussed below.

Goal(s) of theological method

Theological methods can differ based on the way theologians prioritize evidence. But theologians may also pursue different goals:

1. Some methods emphasize orthodoxy, centering the importance of right knowledge about God.
2. Others emphasize orthopraxis, or right action in light of who God is.
3. Finally, some emphasize proper spiritual experience of God, or orthopathy.⁴⁹

Given the importance of faith, hope, and love (1 Cor 13:13), as noted above, there is reason to balance pursuit of all three goals.

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Hermeneutical disputes in theological method

Even if two theologians share the same orienting question, agree about the relative weight of categories of evidence, and prioritize the same goals, further methodological disagreements on hermeneutics can result in important theological differences.

Broadly speaking, theological methods rely on three methods of interpreting the Bible:

1. Historical criticism explores the sources behind the Bible and the influence of surrounding cultures, treating Scripture as a historical text like any other. Extensive use of this approach can lead to substantial revisions in traditional theology. For this reason, many conservative theologians are suspicious of this method, particularly if used in isolation.
2. Historical–grammatical interpretation relies on the literal sense of Scripture, considering what the human author meant to say to the original audience in its original context.⁵⁰
3. Theological interpretation of Scripture explores how divine authorship of Scripture may allow for multiple layers of meaning that may exceed what was understood or known by the original human author and/or audience.⁵¹

Diverging hermeneutical methods have played an important role in debates on Christian doctrines like the Trinity, where eternal generation of the Son often includes a theological interpretation of Proverbs 8, and Christ’s work, such as whether he descended to the dead.

Contextualization in theological method

All theology is contextual in the sense that all theologians write from a specific cultural and historical context and are influenced in their thinking by their personal background and identity. We cannot think that these factors are so strong that they prevent us from knowing God truly, because he is revealing himself to all nations (Ezek 38:23; Mal 1:11; Rev 15:4). Nevertheless, it is also true that context matters for theology, as we shall see.

The need for contextualization arises from the text of Scripture itself. The Great Commission clearly calls us to make disciples of all nations (Matt 28:18–20). We could fulfill this mandate by first making potential converts learn Greek and follow Mediterranean culture from the time of Christ. However, the Bible gives two reasons to instead present the gospel so that it fits new cultural contexts.

First, the New Testament uses the Hebrew Old Testament in a form translated into Greek, a canonical endorsement of continued translation work. This separates Christianity from a religion like Islam, where the Quran is to be kept in Arabic.

Second, particularly Paul’s letters but also the Jerusalem Council emphasize that Christian converts were not required to adopt the entirety of Jewish custom and practice to become Christians (Acts 15:23–29). Combined, these principles shape what Lamin Sanneh calls the “translation principle,” where gospel presentation allows us to present Christian faith in a new cultural idiom.⁵²

Once the gospel is received in a new culture, it will require theology to explain, defend, and teach it. Contextualization involves decisions about which vocabulary in a new language appropriately reflects theological truth. Careful discernment may also identify philosophical frameworks within the recipient culture that could be fruitful for use in theology. New orienting questions may arise as theologians grapple with challenges from culture, other religions, or the moral context in which theology is done. For example, if theological method did not attend to difference in Chinese Christianity from other contexts, it would not address key disputes about the veneration of ancestors,⁵³ the relevance of Confucianism to philosophical theology, or the appropriate theological response to Communist restrictions on freedom of worship, to name only three examples.

Sound theological method would therefore do well to always pay attention to contextualization.

Major theological methods today

Now that we have explored the foundations of theological method, I can briefly introduce some of the most influential theological methods today:

• Analytic theology: This method draws on analytic philosophy and emphasizes clear thinking, precise terminology, and logically coherent accounts of Christian doctrine. Analytic theology can be philosophical theology or a more integrated systematic theology.⁵⁴
• Classical–evangelical: A classical–evangelical method often attends to “systematizing and codifying” the Bible’s teaching into distinct doctrines.⁵⁵
• Contextual theology: Contextual theologies consciously attend to the issues of contextualization addressed above. This approach can emphasize specific categories such as race, ethnicity, nationality, or gender, among many others.⁵⁶
• Liberation theology: This method focuses on the context of the poor, developing a theology with a specific focus on orthopraxis, understood as standing in solidarity with and learning from the poor.⁵⁷
• Natural theology: Natural theology emphasizes general revelation, such as philosophy, psychology, or science, in order to deduce information about our Creator and his intentions for creation.⁵⁸
• Retrieval theology: This is a term for methods focusing on recovering classical Reformation, medieval, or early Christian tradition as a source for theological truth (or as a guide for reading Scripture), sometimes called theologies of retrieval.⁵⁹

Theological method and preaching

While some might think that theological method is best suited for the academy, it also matters for the pulpit. Preaching is, after all, both shaped by theology and a form of (pastoral) theology in its own right.

• Theological method is important for crafting a sermon. Though rooted in biblical exegesis, the sermon also addresses a congregation in a particular context, a fact that requires attending to contextualization or using reason to explain or defend the Bible’s claims.
• Preaching can take many forms, but those sermons that focus on teaching may center certain doctrines like the resurrection, the Trinity, or the virginal conception on Easter, Trinity Sunday, or Christmas. Here, theological method shapes how the pastor teaches sound doctrine.
• Similarly, when developing a sermon, the preacher would do well to consider whether theological evidence supports whatever claims that the sermon makes.
• Finally, though advanced methods like analytic theology or liberation theology may not enter the content of the sermon, the pastor who has attended to a wide range of theological methods can discern which commentaries align with the convictions of the denomination or church in which the sermon is delivered.

Theological method is therefore essential for the development and delivery of the sermon and the practical life of local congregations.

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How should we do theology? Join us in the Word by Word group to share your thoughts.

Glenn Butner’s suggested resources

How to Read Theology: Engaging Doctrine Critically and Charitably

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Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation

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Evangelical Theological Method: Five Views (Spectrum Multiview Books)

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Have you ever tried to explain the Trinity and accidentally committed a heresy? You are not alone. The usual suspect, perhaps, is Modalism.

Modalism may sound right to many believers. However, it critically misunderstands the nature of God as presented in Scripture.

Let us explore what this heresy is, why it matters, and how we can avoid it.

What is Modalism?

Modalism (also called Sabellianism or Modalistic Monarchianism) teaches that God is one Person who reveals himself in different modes or roles. It strictly affirms one God but completely denies three distinct Persons. A Modalist believes the Father, Son, and Holy Spirit are the exact same Person, only wearing different masks. According to this ancient heresy, the Father, Son, and Spirit are not three co-existing divine Persons, but a single God with no threeness, only oneness.

In contrast, Trinitarianism says God eternally co-exists as three Persons of one nature. Modalism holds that God is a single being who sometimes appears as the Father, the Son, or the Spirit. The big distinction here is that Modalism rejects three Persons. In Modalism, there’s one God, one essence, one Person. These three manifestations of God are not co-eternal or co-existing.

According to Modalism, God reveals himself in the Old Testament as the Father. God in the Old Testament is not revealing himself as the Son or Spirit. It’s not that the Son does not exist at this point, because, according to Modalism, the Son is simply one way God shows up. He is not a distinct Person or entity. But then, when the incarnation occurs, God reveals himself as the Son, not as the Father (or the Spirit).

When did Modalism begin, and who was Sabellius?

Modalism emerged in the late second and early third centuries.

Sabellius was a teacher active in Rome in the early third century. He taught that God was a single monad expanding into three manifestations for salvation. He famously compared God to the sun, a single essence projecting shape, light, and warmth (though orthodox theologians would also use this metaphor).

Arianism, in contrast, presents an opposite extreme. Arianism radically divides the Father and the Son, declaring the Son a lesser created being. Modalism, on the other hand, radically conflates Father and Son (and Spirit), declaring them the exact same being.

It’s often said that the Western Church begins with God’s oneness and tries to explain his threeness, whereas the Eastern Church begins with his threeness and tries to explain his oneness. This is an oversimplification, but it’s not without some merit. (The Western Church largely followed Augustine’s lead on the Trinity, compared to the East.) Consequently, Western Christians tend toward Modalism because they emphasize God’s oneness, whereas Eastern Christians have sometimes struggled with Arianism because of their emphasis on God’s threeness.

How is the Bible used to support Modalism?

While Modalism is heretical, it is not without support from Scripture.

Perhaps the most important verse in all the Old Testament, the Shema, declares unequivocally that God is one (Deut 6:4). So any doctrine of God based on the Bible has to safeguard this oneness. Modalists lean heavily on such passages that emphasize absolute monotheism, citing verses like Isaiah 44:6 (“besides me there is no God”) and Jesus’s own words in John 10:30 (“I and the Father are one”) and John 14:9 (“He who has seen me has seen the Father”).

This emphasis on God’s oneness runs throughout Scripture, allowing us to understand why some would teach Modalism.

Does Modalism align with the Bible?

The fatal flaw in Modalism is its inability to account for intra-Trinitarian interactions in Scripture. In other words, what do we do when the Father and Son and Spirit interact with each other as distinct, co-existing Persons? Modalism doesn’t have a sufficient answer.

Perhaps the greatest example is Jesus’s baptism (Matt 3:16–17; Mark 1:9–11), where the Father speaks, the Son is baptized, and the Spirit descends. In Modalism, only the Father, Son, or Spirit exists at any given moment—so when the Son is baptized, there is no Father to speak and no Spirit to descend. A Modalist account reduces this scene to God playacting or talking to himself, since only the Father, Son, or Spirit exists at any given moment. For the Modalist, the voice of the Father and the descending Spirit are “manifestations” of God, not distinct Persons. Since God is omnipresent, even during Jesus’s incarnation, he can speak from heaven and descend as a dove.

Besides Jesus’s baptism, other verses display distinct divine actors. For example:

• Genesis 1:1–2 shows the Spirit present at creation, contradicting the idea that God only operated as the Father in the Old Testament.
• In John 17, Christ prays to the Father. Modalists tend to interpret Jesus’s prayers as an internal struggle within Jesus rather than a genuine interaction with a distinct Person.
• Jesus promises to send the Holy Spirit in John 16, clearly distinguishing himself from the Spirit. Of Modalism, we may ask: Who is sending the Spirit? Does he send himself?

More broadly, any divine action attributed to a specific Person of God creates problems for Modalism. If the Spirit raises Jesus from the dead, then God must at that moment become the Spirit, meaning he is no longer Jesus. So is the risen Christ merely human, then? Has divinity departed from him? Modalism offers no coherent answer to these types of questions.

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Why is Modalism considered heresy?

One way to view heresy is that it’s a belief where, if it were true, salvation would be made impossible.

In this view, Modalism is indeed a heresy because it unravels the sacrificial nature of Jesus’s death. Scripture indicates that his sacrifice is offered to the Father and that the Spirit raises him from the dead. But in Modalism, to whom is his sacrifice offered, and who resurrects him? There is no one. This destroys the very mechanism of salvation, the Bible’s core teaching that Christ is our distinct representative with the Father.

Additionally, by abandoning the diversity of Persons in the Godhead, Modalism logically leads to Patripassianism, the teaching that God the Father suffered and died on the cross.

That said, salvation isn’t a function of having perfectly correct theology. That would amount to an intellectually oriented works righteousness, which is contrary to the gospel. Rather, salvation is based on union with the risen Christ.

How did the early church respond to Modalism?

The early Church Fathers responded aggressively to defend the truth. Hippolytus attacked the Modalists Noetus and Callistus. Most notably, Tertullian wrote Against Praxeas to refute Praxeas, a Modalist teacher. Tertullian famously declared that Praxeas had “put the Paraclete to flight and crucified the Father.”⁶⁰

Later, at the Council of Nicaea in 325, the issue was officially taken up. On one side, there were those who would come to be known as the Nicenes, who rejected Arianism. On the other side were the Arians, though they didn’t necessarily accept that name, as their position was far more diverse than “followers of Arius.” While the council was convened to respond to Arianism, many Arians accused their opponents of Modalism, making it a central issue, as well. The opponents of Arianism emphasized God’s oneness strongly, using terms such as homoousios (“same essence” or “same nature”). According to the Arians, this left the Trinitarian Persons not sufficiently distinguished. This charge did not hold, however, and the council refuted and condemned Modalism.

Does Modalism still exist today?

Yes and no. Modalism survives today, but typically not in the form that was seen in the early church.

What is Oneness Pentecostalism?

Versions of Modalism can be found in Oneness Pentecostalism and groups like the United Pentecostal Church. But contemporary Oneness theology tweaks ancient Modalism, often in very significant ways.

For instance, we should not describe Oneness Pentecostalism using the traditional “three masks” analogy, in which God is first the Father, then the Son, then the Spirit. Oneness Pentecostals explicitly reject this and affirm that God can manifest as Father, Son, and Spirit simultaneously because God is omnipresent.

In ancient Modalism, there’s no Father for the Son to speak to during his baptism or any of his prayers. Oneness believers argue that because God is not spatially limited to the incarnation, the Father can easily speak from heaven while God is incarnate in Jesus.

Likewise, they would reject any charges of Patripassianism. For them, God suffered in the flesh in Christ, rather than the Father suffering as the Father. This point actually helps us reach one of the central points of Oneness Pentecostalism: the incarnation. For them, the distinction between Father and Son is not a distinction between two divine Persons. Instead, it is a distinction between deity (the transcendent Father) and humanity (the man Christ Jesus). They do not view the Logos in John 1 as an eternally distinct divine Person. Rather, they see the Logos as the one God’s own self-expression, mind, or plan becoming flesh.

Oneness theologians have highly sophisticated biblicist arguments for their views. Instead of simply dismissing them with isolated proof texts, we ought to look at how Oneness writers interpret those specific verses.⁶¹

Oneness Pentecostals sincerely worship Jesus as God and trust in his saving work, yet hold to heterodox theology of God.

Why is Modalism appealing to some?

Modalism remains appealing because it is the consummate “logical” heresy. It offers a simple way to protect God’s oneness without wrestling with complex metaphysical mysteries.

In fact, well-meaning Christians often accidentally teach Modalism through popular analogies. Have you ever heard that God is like water (ice, liquid, steam)? Have you heard God is like an actor wearing three different masks? Or like a man who is simultaneously a father, son, and brother? These analogies are Modalist. They describe one substance changing form or role, thereby depersonalizing the distinct, eternal identities of the Father, Son, and Holy Spirit.

Conclusion

The heart of the gospel is that Jesus offers us his relationship to his Father. When we experience the love of God, we are experiencing Trinitarian love that has always existed. We’re being invited into a relationship that has never been broken and never will be.

Modalism cannot offer this, though. With no co-existing Persons in the Trinity, there is no Father–Son relationship in the Godhead. In fact, there is no relationship of any kind within God. This makes for a lonely God with no relational stability to offer us.

As believers, we must protect the beautiful mystery of the Trinity.

Share your thoughts

Why do you think modalist accounts remain appealing? Join us in the Word by Word group to share your thoughts.

Resources for studying the Trinity

Saint Augustine: The Trinity (Fathers of the Church)

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Tertullian against Praxeas

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Festal Orations (Popular Patristics Series)

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The Trinity

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The Trinity: An Introduction (Short Studies in Systematic Theology)

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The Biblical Trinity: Encountering the Father, Son, and Holy Spirit in Scripture

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The Deep Things of God: How the Trinity Changes Everything, 2nd ed.

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40 Questions about the Trinity (40 Questions Series)

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Mobile Ed: CH261 History of the Doctrine of the Trinity (10 hour course)

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Mobile Ed: CH351 History of Heresies (7 hour course)

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Kirk E. Miller welcomes New Testament scholar Patrick Schreiner on to What in the Word? to tackle the question: Why was Jesus baptized? John’s baptism was for repentant sinners, yet Jesus was without sin.

They discuss the different interpretations of Matthew 3:13–17, focusing on what it means for Jesus to “fulfill all righteousness.” What is meant by “righteousness,” and how does Jesus’s baptism “fulfill” it? Finally, they consider the significance of the Spirit’s descent and the heavenly voice declaring Jesus “my Son.”

Follow the show on YouTube, Spotify, Apple Podcasts, and more.

Episode guest: Patrick Schreiner

Patrick Schreiner (PhD, The Southern Baptist Theological Seminary) is Associate Professor of New Testament and biblical theology and Endowed Chair at Midwestern Baptist Theological Seminary in Kansas City, MO. He is the author of many books, including the following:

• The Kingdom of God and the Glory of the Cross
• The Transfiguration of Christ: An Exegetical and Theological Reading
• The Ascension of Christ: Recovering a Neglected Doctrine
• The Visual Word: Illustrated Outlines of The New Testament Books
• The Four Gospels: Jesus, the Hope of the World
• Acts (Christian Standard Commentary)
• The Mission of the Triune God: A Theology of Acts (New Testament Theology)

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Episode synopsis

Why did Jesus need to be baptized?

John the Baptist was baptizing people for “repentance” (Matt 3:11), and those who received John’s baptism did so “confessing their sins” (Matt 3:6). So why does Jesus, who is without sin or need for repentance, have John baptize him (Matt 3:13–14)? And what does Jesus mean when he answers John’s protests by saying he must be baptized in order “to fulfill all righteousness” (Matt 3:15)? Of note, this line is unique to Matthew’s account, so how does it contribute to, and how might it be explained by, the rest of Matthew’s Gospel?

Finally, we might wonder what it means for Jesus to receive the Spirit at his baptism. Was he without the Spirit prior, and does God’s declaration that Jesus is his “beloved” Son imply an adoptionist Christology (the idea that Jesus was merely a man who was elevated to divine status)?

Matthew’s concern with Jesus’s identity

In his infancy narrative (chs. 1–2), Matthew seeks to answer the question, Who is Jesus? He begins with a genealogy that situates Jesus within the story of Israel: son of David, son of Abraham. He provides his answer through a series of fulfillment quotations (Matt 1:18–2:23).

As Matthew continues, we find Jesus walking in the footsteps of Israel, reflecting her experience in his own. As Patrick Schreiner explains, Jesus comes out of Egypt, passes through water (Matt 3:1–17), goes into the wilderness for forty days (recalling Israel’s forty years of temptation in the wilderness; Matt 4:1–11), and then ascends a mountain to deliver an exposition of the law, the Sermon on the Mount (Matt 5:1). All of it echoes Israel’s own journey in the Pentateuch. Jesus is messiah who has come to represent his people. He recapitulates Israel’s story in order to do what Israel could not.

In this context, Jesus’s baptism functions, then, as his identification and anointing as that messiah: this is the moment where Jesus is formally set apart and empowered for his public ministry. In the Old Testament, prophets, priests, and kings were anointed with oil and empowered by the Spirit for their God-given tasks (e.g., 1 Sam 16:13). So here the Spirit descends upon Jesus and the Father speaks, declaring his messianic identity.

Jesus identifies with Israel and Israel’s need for repentance

By receiving baptism, Jesus is not confessing sin, as if he himself were in need of repentance. (John’s resistance reflects this; see Matt 3:14.) Rather, Jesus is identifying with sinful Israel and her need for repentance. John’s call to repentance was addressed to a nation that had broken covenant and needed to return to God. Jesus, by entering these waters, confirms John’s message and participates in Israel’s act of turning back to God. He aligns himself with those he has come to represent and save.

Patrick also suggests, however, that Jesus’s baptism here previews the cross—the climax of Matthew’s Gospel—where Jesus will die. In the Old Testament, waters often function as a symbol of judgment. Think of Noah’s flood, where the waters of God’s wrath swept over a sinful world. So Jesus, by undergoing baptism, shows how he will take Israel’s sins upon himself and undergo God’s judgment in their place.

In these ways, Jesus’s baptism is not an isolated event at the start of his ministry. It is a window into the entire purpose of that ministry. Jesus is effectively announcing, from the very beginning, what he has come to do.

“To fulfill all righteousness”? 2 views

Fittingly, then, Jesus’s very first words in Matthew’s Gospel consist of his explanation for being baptized: “to fulfill all righteousness” (Matt 3:15). This phrase brings together two of Matthew’s most important concepts, fulfillment and righteousness, further indicating how Jesus’s baptism sets the tone for the whole of his ensuing ministry.

But what exactly does it mean for Jesus “to fulfill all righteousness”? Patrick outlines two interpretations.

1. Ethical righteousness

One common understanding is that Jesus was baptized to complete (fulfill) all aspects of the Father’s will for him (righteousness).

In favor of this view, righteousness often does carry an ethical sense in Matthew. For instance, in the Sermon on the Mount Jesus calls for a “righteousness” that “surpasses that of the scribes and Pharisees” (Matt 5:20) and says “not to practice your righteousness in front of others to be seen by them” (Matt 6:1). In these passages, righteousness refers to moral conduct or moral virtue. On this reading, Jesus submits to baptism as an act of necessary obedience to God.

Patrick agrees with what this first view affirms, but he believes “to fulfill all righteousness” conveys something additional.

2. Eschatological righteousness

In the Old Testament, God’s righteousness often functions coterminously with God’s saving activity. So, for instance, in passages like Isaiah 46:13 and Psalm 98:2, God’s righteousness stands parallel to his salvation. His salvation is a demonstration of his righteousness. Righteousness in such texts is not a mere ethical concept, but an eschatological reality—the eventual in-breaking of God’s saving purposes.

We see a similar use of righteousness in Matthew’s Gospel where righteousness is placed alongside God’s eschatological kingdom: “Seek first his kingdom and his righteousness” (Matt 6:33). This pairing, Patrick argues, indicates that righteousness here has an eschatological and redemptive flavor.

Furthermore, throughout his Gospel, Matthew typically uses fulfill and fulfillment in an eschatological sense. In Matthew, Jesus fulfills the Scripture, bringing its story to its appointed eschatological completion.

So, especially as these two words occur together (“to fulfill all righteousness”), Patrick believes Jesus announces that his entire ministry—beginning with, and foreshadowed in, his baptism—will accomplish God’s eschatological salvation that the Old Testament foretold and that Israel could not produce on her own. Jesus’s baptism, in other words, is the opening movement of God’s eschatological rescue operation.

In short, Patrick agrees, yes, Jesus completes the Father’s will (view #1). But that is specifically to bring about salvation for his people (view #2).

Didn’t Jesus already have the Spirit?

If Jesus is the eternal Son of God, and there has never been any separation among members of the Trinity, why does the Spirit need to come upon him at his baptism?

Although Jesus is one person, he possesses two natures, divine and human. Thus, as Patrick explains, Jesus receives the Spirit here with respect to his humanity to empower him for his new and uniquely incarnate ministry. Just as the Spirit came upon prophets and kings in the Old Testament to empower them for their specific callings, so Jesus, as God’s appointed messiah, receives the Spirit to be anointed for his.

Why does God declare Jesus his “beloved Son”?

God’s declaration “This is my beloved Son, with whom I am well pleased” weaves together at least two Old Testament texts:

• Isaiah 42:1, which anticipates a Spirit-anointed figure in whom God delights who will bring righteousness to the nations.
• Psalm 2:7, a royal enthronement psalm in which its Davidic king is declared God’s begotten Son.

Patrick also notes that “my beloved son” may echo Genesis 22:2, where Abraham is told to take “your son, your only son Isaac, whom you love,” who then was nearly sacrificed.

Thus, when God declares that Jesus his beloved Son, he is declaring that Jesus is the Christ, the anointed king, the Spirit-filled servant, and his Son bound for sacrifice. (See also where God makes this same declaration of Jesus at his transfiguration; Matt 17:5.)

Interestingly, whereas Mark and Luke read “You are my beloved Son” (emphasis added), Matthew uses language that sounds more like a public announcement: “This is my beloved Son” (emphasis added). Patrick suggests that this change fits Matthew’s broader purpose of establishing Jesus’s identity as the Messiah.

Practical significance of Jesus’s baptism

Matthew’s Gospel opens with baptism (Jesus’s) and ends with baptism (the Great Commission). At the end of the Gospel, the risen Jesus commands his disciples to make disciples, baptizing them “in the name of the Father and of the Son and of the Holy Spirit” (Matt 28:19), the same three persons present at Jesus’s baptism in Matthew 3.

Patrick explains, Jesus went under the waters of judgment on our behalf. So in Christian baptism, we imitate Christ’s own baptism by identifying with that death to sin and resurrection to new life.

Second, Jesus’s baptism displays the gospel. It is a window through which to see exactly what Jesus came to do. The Gospels, like Matthew’s, are not ethical manuals, primarily giving us things to do. They are presentations of the gospel, the good news of what Jesus has done for us. The account of Jesus’s baptism is no exception to this.

Advice for teaching and preaching

Which is why we must resist the temptation to read this passage in isolation from the rest of Matthew’s Gospel. Jesus’s baptism makes far less sense without the infancy narrative behind it and the passion narrative ahead of it. Teachers and preachers should attend to the way Matthew casts Jesus as recapitulating Israel’s story—and so here in his baptism. Jesus is the new Israel who succeeds where the old Israel failed. Likewise they should read Jesus’s baptism in light of where Matthew’s book is heading: the cross. There he will undergo a baptism of death, thereby accomplishing (fulfilling) eschatological salvation (righteousness).

Logos values thoughtful and engaging discussions on important biblical topics. However, the views and interpretations presented in this episode are those of the individuals speaking and do not necessarily reflect the official position of Logos. We recognize that Christians may hold different perspectives on this passage, and we welcome diverse engagement and respectful dialogue.

Let us know what you think

What does it mean for Jesus to “fulfill all righteousness”? Join us in the Word by Word group to share your thoughts.

Patrick Schreiner’s suggested resources on Matthew

France, R. T. Matthew: Evangelist and Teacher. Wipf and Stock, 2004.

Matthew (New Word Biblical Themes: New Testament)

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Matthew, Disciple and Scribe: The First Gospel and Its Portrait of Jesus

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The Gospel of the Son of God: An Introduction to Matthew

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Further resources on Matthew

Matthew: Evangelical Biblical Theology Commentary (EBTC)

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The Gospel of Matthew (The New International Commentary on the New Testament | NICNT)

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The Gospel of Matthew: A Socio-Rhetorical Commentary

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Matthew, Volumes 1-3 (International Critical Commentary | ICC)

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• The Spirit of the Lord Is upon Me: How This Prophecy Applies to Jesus
• Everything You Need to Know About the Davidic Covenant
• How to Read the Gospels: Moving Beyond Individual Stories
• 1 Jesus, 4 Portraits: Why You Need Each Gospel’s Narrative Theology

Every pastor I know agrees that visiting church members in their homes is a good thing to do. Generally, none would dispute that a shepherd should do his best to know the sheep in his flock. But are pastoral visits a prescribed practice? Are they scripturally necessary or simply beneficial?

Contrary to modern pastoral instincts, early Protestant pastors believed they were duty-bound by Scripture to teach “from house to house” (Acts 20:20), as Paul seems to commend to the elders of the Church of Ephesus. Other passages seem to describe an apostolic pattern. Peter exhorted elders to maintain some kind of relational proximity: “Shepherd the flock of God that is among you” (1 Pet 5:2). Church leaders are described as those who “will give an account” for watching over the souls entrusted to their care (Heb 13:17). Their accounting and reward (cf. 1 Pet 5:4) will come from the Chief Shepherd, whose earthly ministry exemplified knowledgeable care of his flock: “I am the good shepherd. I know my own and my own know me” (John 10:14).

Jesus personally knows, names, and cares for each of his sheep, and he delegates watchful care of these sheep to local church under-shepherds, all of whom will give an account to Jesus for the kind of care they provided. Consequently, every under-shepherd in Christ’s church is bound by Scripture to personally know the sheep in their flock and apply knowledgeable spiritual care to them.

Paul’s apostolic practice of visitation, therefore, is at least instructive, if not prescriptive. Pastoral visits are a prudent practice commended by Scripture through which pastors⁶² may fulfill their vocation to personally know, instruct, and care for every member in their congregation.

With this foundation in place, what follows are ten practical suggestions for how pastors might conduct these visits faithfully and well.⁶³

1. Determine a reasonable frequency

Factor your church’s size relative to the available pastors (both paid and unpaid) to determine a reasonable timeframe within which to visit every household.

Then consider how frequently you should visit each household, keeping in mind that some members may require more visits than others. Does your goal leave room to prioritize those sheep with greater needs, and if so, how often should those visits occur?

2. Establish a schedule

Once reasonable goals are in place, consider building a schedule for pastoral visits.

In my church, for example, we built a spreadsheet with eleven consecutive one-month “periods” for pastoral visits. Each period is filled with a certain number of households to visit, ordered alphabetically according to our membership directory.

The beginning and end of each of these periods corresponds with a monthly member-focused elder’s meeting (which alternates with our business-focused meetings). In these meetings, we exclusively discuss and pray for the members we visited during the previous period and assign visits for the next period. Paid pastors (like myself) take two or three visits per period for every one made by a “lay” (unpaid) elder, with the goal of visiting each household at least once per year.

Because ministry mimics life, our schedule is flexible. Throughout the year, new members are added and old members resign. New needs arise and former needs abate. Some households are visited more frequently, while others, less so. In any given year, we may need more or fewer periods to visit everyone. While the schedule may be subject to change, we dare not abandon it, as it helps us stay watchful over every saint entrusted to our care.

3. Give advanced notice

When it comes to executing the visits, don’t just pop in. Give members an opportunity to prepare their homes and to consider how your visit will be most useful to them.

As an example, we send emails to members in advance, asking about their availability and making the intent of the visit clear.

4. Be informal

Abandon scripts and agendas. Remember that these beloved saints are inviting you into their homes. Enjoy their hospitality and resist the urge to take charge of the meeting. Instead, lower your expectations. Simplify your goals.

Take time to share stories, laugh together, and update one another on life’s happenings. In other words, conduct your meetings with little pastoral authority and much familial affection.

5. Come with spiritual intention

Remember, informal does not mean unintentional. Our members know in advance that I intend to minister to them in word and prayer.

That said, I am not a private investigator sleuthing secret sins, nor do I come as a spiritual fruit inspector to see if their lives are “up to code.” Rather, I come with a simple, twofold goal:

1. Remind them of the good news of Jesus Christ and
2. join them in drawing near to the throne of grace.

6. Show genuine interest

I remember a mentor of mine who, before he met with church members, would pray, “Lord, make me interested in them.” His passing comment has stuck with me for twenty years.

Sadly, in the course of a busy ministry schedule, pastoral visitations can become little more than boxes to be checked on a long list of to-dos. But pastors more than anyone should exercise a curious care for each member that’s eager to see the ways in which God is at work in them.

7. Adopt different postures for different saints

We should regard every communing church member (or member “in good standing”) as beloved by Christ and indwelt by his Spirit. Consider that the Apostle Paul repeatedly addresses fellow believers as “brothers” and “sisters,” and postures himself pastorally as a “nursing mother” (1 Thess 2:7–8) and “a father with his children” (1 Thess 2:11–12). So too should be the posture of every pastor toward each member of God’s household. The posture of our pastoral visits—the manner in which we relate to each saint—should be one of familial affection.

Yet we also acknowledge that not every saint requires the same kind of care. Pastors ought to offer care specifically attuned to each member’s spiritual condition and personal circumstances. Although not exhaustive, consider the different postures needed for the following sub-categories of saint:

i. Straying saints

Some members may be noticeably absent from the church’s gathering for extended periods of time. Reasons for such absences abound, and not all involve sin. Whatever the reason, one of Christ’s sheep has wandered away from the flock, and a good shepherd reflects godly care by pursuing them and carefully bringing them back (Ezek 34:16; Luke 15:3–7; 1 Pet 2:25).

ii. Sinning saints

Pastors should assume of every member what is true in himself: They are new creations (2 Cor 5:17) with indwelling sin (Rom 7:20–21) that require regular encouragement against the deceitfulness of sin (Heb 3:13). Tragically, like the widows under Timothy’s care, some sheep will “stray after Satan” into various kinds of sin (1 Tim 5:15). For these saints, scriptural reproof and correction may be necessary (2 Tim 3:16). And because they are God’s children, the pastor does well to assume that the indwelling Spirit is greater than their sin, and that he will prepare them (though, perhaps, not immediately) to receive godly rebuke (Heb 12:5–6; Prov 9:8; 12:1; 15:31–32).

iii. Suffering saints

If every saint in this present age is a sinner, then every saint is also a sufferer. Insofar as no congregation is without a suffering saint, no pastor is without a ministry of encouragement and comfort. Setting an example for his flock, he must “visit widows and orphans in their affliction” (Jas 1:27). His visits include praying (Jas 5:13), comforting (2 Cor 1:3–4), sympathizing (1 Pet 3:8), encouraging (1 Thess 5:14), providing (1 John 3:17), and reminding (especially of their resurrection hope; 1 Cor 15).

iv. Shut-in saints

Many churches will also have members who are prevented from gathering with the church due to chronic illness, a lengthy recovery, a permanent disability, or age. Such saints seem to fit James’s exhortation for the “elders of the church” to “pray over … the one who is sick” (Jas 5:14–15). Sadly, due to their indefinite absence from the church’s regular gatherings, shut-in saints are easily overlooked or forgotten. Since they cannot gather with the congregation, pastors should minister to them regularly (perhaps even weekly) by means of pastoral visits.

8. Provide tactful care

Pastors should bring the aroma of Christ into homes with him. Our Lord Jesus does not break bruised reeds or quench smoldering wicks (Matt 12:20; cf. Isa 42:3). Neither should we.

Our posture toward his sheep should mirror his lowliness and gentleness (Matt 11:29): straying saints follow him; sinning saints turn to him; suffering saints find comfort in him; and shut-in saints hope in him.

9. Keep visits short—but allow for more time when necessary

Pastors need to provide just enough time for members to open up (which takes more or less time, depending on the member), but not so much time that any one visit monopolizes your schedule and prevents you from showing the necessary care for every member.

That said, some members will inevitably need more time than you planned. I recall many times when a member shared something important or broke down in tears only minutes before I planned to pray and leave. So be flexible.

10. Plan follow-ups as needed

And, if necessary, schedule another meeting soon.

In the course of your visitations, sins will be confessed, marital or parenting issues will be revealed, or heartbreaking news will be shared, requiring one or more follow-up meetings.

Depending on the immediacy of the need or severity of the issue, in our practice we may add that household in the next visitation period, or even multiple consecutive periods, shuffling the schedule as needed.

Conclusion

Pastoral visitations are a prudent practice governed by the general principles of Scripture concerning the relationship between a church’s shepherds and its members. Application of these principles will differ from church to church, depending upon ministry context, membership makeup, and the leadership of each church. But whatever form it takes in your church, the ultimate goal is to see knowledgeable leaders intentionally shepherding those for whom they will one day give an account.

May the Lord give all his under-shepherds great grace for such a great task!

Share your thoughts

How does your church handle pastoral visitations? Join us in the Word by Word group to share your thoughts.

Resources for further reflection

Pastoral Visitation: For the Care of Souls (Lexham Ministry Guides)

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Pastoral Visitation: A Pocket Manual

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The Reformed Pastor, Updated and Abridged ed.

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The Book of Pastoral Rule (Popular Patristics Series)

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The Shepherd Leader: Achieving Effective Shepherding in Your Church

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Classical Pastoral Care: Crisis Ministries

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While the landscape of theological education has changed significantly over the last decade, with fewer people pursuing a master of divinity degree (MDiv), there seems to be a steady increase in the number of people who are seeking a doctor of ministry degree (DMin), in particular.

In the world of Christian ministry, those seeking an advanced doctoral degree have one of two program options: a doctor of ministry or a doctor of philosophy (PhD). At Baylor University’s Truett Seminary, where I serve on faculty, I often find myself reflecting on these two options since I have the privilege of teaching students in both the DMin and PhD in preaching programs.

To help you deliberate between the two, we’ll begin by identifying some of the distinctives and advantages of each degree offering and conclude by considering motivations for pursuing a doctorate.

Understanding the degrees

Let’s begin by considering the nature of each degree—and their differences.

What is a doctor of ministry?

The doctor of ministry degree (DMin) is a professional doctoral degree for pastors/practitioners who typically serve as a minister/church leader in a local congregation. While research is involved and expected, the primary emphasis or audience of your DMin degree is not to furnish the academy with a significant corpus of “original research.”

A DMin program includes coursework (often one course per semester or per year) spread out over two or three academic years. Each institution has different requirements on the number of courses/seminars they expect.

After completing your coursework, students write a dissertation project in the area of their interest and specialization, normally by concentrating on their current church context, community, or denomination. This dissertation project caters toward ministry practice/praxis and application of your exploration. In my supervision of DMin dissertation projects, I often coach my students to conclude with a practical workshop or model that they can offer other pastors/church leaders to implement within their own contexts.

What is a doctor of philosophy?

The doctor of philosophy (PhD) is an academic, more theoretical/conceptual research degree culminating in a significant body of “original research” that advances theory for the academy and sometimes with implications for the church-at-large.

In the United States, the PhD degree also involves two or three years of coursework prior to writing the dissertation. In the United Kingdom, the PhD is primarily a dissertation-only process where students may audit courses relevant to their subject matter. But their sole responsibility, from the start, is to write their dissertation.

The PhD dissertation is considered “an original contribution to knowledge” that furthers the field of study. The designation of “original contribution” means that the student has written a dissertation that is deemed by experts in the field to be “new knowledge.”

While the emphasis of PhD dissertations will differ depending on one’s area of specialization, many PhD dissertations in theology and religious studies advance the subject matter both theoretically and even practically. In my coaching of PhD dissertation students, I encourage them to write for the academy (in my case, homileticians) with an eye toward the church (to increase its readability and make it beneficial for church leaders as well).

Understanding their advantages

What are the distinct benefits of these respective degrees?

What are the advantages of a DMin degree?

What I appreciate most about the DMin degree is the cohort-based learning model done in community. In most DMin programs, you will learn as a cohort of several students (ministry professionals) who take the exact same courses/seminars over a period of two or three years. During these seminars, you get to know your instructor and classmates quite well. Over the years, I have witnessed many DMin classmates become lifelong friends and ministry partners, which is a beautiful thing to see.

Academically, the DMin degree can be a rigorous program where courses involve significant reading of literature in the given field of study, where students write reflective and integrative papers, and where students teach and lead workshops/discussions with fellow students in their cohort.

Professionally, the DMin degree may open up opportunities for you to write popular-level articles and books for the church. It may lead to greater leadership breaks in your denomination. Getting a DMin may provide occasions for you to teach or lecture as an adjunct professor at your local Bible college or seminary.

Nota bene: Not all DMin programs are the same. Some programs are more rigorous than others. In particular, DMin programs that are completely online will not have the same interpersonal, relational benefits as in-person, cohort-based models. A DMin degree will not automatically lead to a tenure-track teaching position or to book contracts.

What are the advantages of a PhD degree?

What I found most helpful in doing the PhD degree is that it taught me how to think critically, engage in research more appropriately and deeply, and to write more clearly and effectively. The PhD is intended to create scholars, researchers, thinkers, and writers who will be self-motivated to engage in rigorous research and scholarship in perpetuity. As you well know, the PhD is the “calling card” and the minimum threshold to teach in academic circles. It is also the “calling card” to be able to write academic books for the classroom.

Academically, a rigorous PhD program trains you, first and foremost, to become a critical thinker. You learn how to identify gaps in the literature and gaps in others’ methods and processes. It trains you to be well-read in your field of study and to be able to contribute knowledge to that field. A good PhD supervisor will teach you how to research and write effectively and to be able to converse effectively with scholars in your field.

Professionally, the PhD program is the minimum standard for applying to a university or seminary teaching position in your subject area. Having a PhD, as you know, does not automatically grant you a teaching position, though not having one will usually disqualify you from being considered. Getting a PhD will probably get your foot in the door to teach as an adjunct at your local college or seminary, and may give you a leg up in the publishing process if you are seeking to write for the academy and/or the church.

Nota bene: Like the DMin, not all PhD programs are the same. Some programs are shorter in years and less educationally demanding, while others are longer and more academically rigorous. Some have different emphases than others, that is, purely theoretical/conceptual vs. theoretical/practical. PhD programs in the US can also be cohort-based with an emphasis on learning in community, while PhDs in the UK are often done in isolation and launch immediately into writing your dissertation (PhD thesis in the UK).

Understanding your motivations

Now, if I may speak honestly and directly for a moment, let me briefly address the elephant in the room: your motivation.

Over the last fifteen years of teaching in a seminary context, I have had countless conversations with students who ask whether they should pursue a doctorate, and subsequently which doctorate makes the most sense for them. One of the most significant questions I can ask as a theological educator: Why do you want to pursue a doctoral degree?

3 questions to consider

If you believe confidently that God is calling you to start doctoral studies, I am not here to stop you from following God’s calling on your life. But let me ask a few probing, introspective questions as you continue on your intellectual journey:

1. What will a doctoral degree help you accomplish in your vocational ministry that you could not do without it? In all honesty, a DMin or a PhD is not going to necessarily help you become a better pastor or preacher. Getting a DMin may assist you with continuing your education to grow as a ministry practitioner. Getting a PhD may help you become a more critical thinker, scholar, and writer. Neither degree will inevitably help you to become a better teacher/instructor.

2. Is your primary motivation for getting a doctoral degree for the title, respect, or even self-congratulations? I leave this for you to do some serious heart work. Ask yourself if your answer to this question is in the affirmative. If so, I would suggest that you pause and pray and ask the Lord for the right motivations and whether this is truly what God wants or something your flesh craves.

3. Will this degree enable you to fulfill your calling as a writer, scholar, or teacher? If you feel called by God to write, do research, or teach, whether full-time or part-time, then perhaps this is the direction you should go. If God opens doors, then by all means, if done prayerfully, perhaps you should take a step through that door. Getting an acceptance, however, does not mean you must walk through the door!

Conclusion

In this article, I have briefly laid out some distinctives for both the doctor of ministry and doctor of philosophy degrees. We have also acknowledged some advantages for each doctoral degree. Lastly, we have asked ourselves some motivational questions for whether we should pursue a doctorate or not.

Let me cut to the chase: If your goal is to teach full-time in a Bible college, theological seminary, or divinity school, or to have access to writing academic books, then the PhD is probably the more appropriate degree for you. If your goal is to grow in knowledge and be a more effective pastor/practitioner for your local congregation and be able to write and teach on the side, then the DMin is probably a more appropriate degree for you. If your goal is simply to hear Dr. _______ or to get recognition or a promotion, neither degree is right for you.

Since God does know the right path for you, read again these familiar words from Proverbs 3:5–6: “Trust in the Lord with all your heart and lean not on your own understanding. In all your ways submit to him, and he will make your paths straight.”

Share your thoughts

What else should someone consider when weighing the DMin vs. PhD? Join us in the Word by Word group to share your thoughts.

Resources for further reflection

From Topic to Thesis: A Guide to Theological Research

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Doing Theological Research: An Introductory Guide for Survival in Theological Education

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The Pastor as Public Theologian: Reclaiming a Lost Vision

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The Pastor as Scholar & The Scholar as Pastor: Reflections on Life and Ministry

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Scottish pastor Robert Murray M’Cheyne (1813–1843) is often quoted as saying, “The greatest need of my people is my own holiness.”⁶⁴ Or as the Apostle Paul commanded Timothy, “Set an example for the believers in speech, in conduct, in love, in faith and in purity … Watch your life and doctrine closely” (1 Tim 4:12, 16 NIV).

But what does personal holiness look like when we are going through a spiritually dry season?

Anyone who has been pastoring for any length of time can relate to this question. We want to bring zeal to the pulpit. When we meet with people, we want to be in tune with God’s Spirit. We want to have wisdom to offer. When we lead meetings, we want to know the joy of the Lord and facilitate them with gladness and confidence.

But we don’t always feel this way. When we pray, we feel nothing. When we read Scripture, it feels like a dead letter, mere words on a page. As we preach, we look out and sense a dullness in the room. We sense something’s not landing. We teach faith and yet appear to lack it ourselves.

So what does it look like to have faith and minister God’s grace when our own lives are spiritually dry?

What is spiritual dryness?

Spiritual dryness is not quite the same as experiencing desolation while facing a trial. Each is difficult and meant to bring us to the foot of the Cross, but they are not the same.

The Puritans had terms for such periods of dryness. They called them “dark nights of the soul” or “spiritual desertions.” As Peter Lewis explains, by this the Puritans “did not mean that God had truly deserted the elect soul but describe the experience … in which the ‘lively’ sense of God’s presence and favorable share or ‘interest’ in it was denied to the Christian.”⁶⁵

How to minister while spiritually dry

We might immediately think, Of course, this happens to normal church members, but surely not to pastors? Isn’t the whole point of our calling to remind people of God’s love through Jesus Christ? Surely, pastors must be precisely those who experience God’s presence in their daily lives.

When we experience periods of dryness, we may doubt our vocation and wonder whether we should either resign or do something radical until we once again experience the joy and peace of God in our daily lives.

To answer that, I offer the following thoughts and remedies:

1. Perceive that seasons of dryness are normal

Times of spiritual dryness or doubt are a normal part of the pilgrimage for many leaders in Scripture:

• Job was the most righteous man of his time, and yet he endured thirty-eight chapters of desolation and suffering before God answered.
• David cried out to God in the Psalms, “How long, O Lord? Will you forget me forever? How long will you hide your face from me?” (Ps 13:1; cf. Ps 42, 43, 73, 77, 88).
• Elijah fled in despair after his victory on Mt. Carmel before God came to him in a “still small voice” (1 Kgs 19:12 KJV).
• Paul experienced periods of great anxiety and weakness (2 Cor).
• Ecclesiastes and Lamentations are entire books devoted to the subject of faith in the face of doubt and despair.
• Even the Lord Jesus, in his human flesh, experienced God’s absence at Gethsemane (Mark 14:32–42) and on the cross (Mark 15:34).

The first thing to do when you experience an extended period of dryness is to recognize that what you are going through is not without precedent in Scripture. If you have these seasons, it does not mean you are crazy or disqualified from ministry or necessarily doing anything wrong. It means you are normal.

2. Prize them as part of God’s sanctifying process

One of the dangers we face when we are “on fire” spiritually is that we can become arrogant and, in effect, preach our own experience rather than the unchanging grace of God. When we describe our close intimacy with God and all our answered prayers, we can end up discouraging those who are struggling—or worse, point them to ourselves rather than to Christ.

But when we go through periods of dryness, it humbles us. It causes us to seek a renewed relationship with God himself rather than his felt blessings. As one Puritan put it,

God is a tender father, and he would have all the love of his children. He would not have his children to love their nurse more than himself: our joy and peace and comfort is but the nurse of our graces. Now when God sees that his children fall in love more with the nurse than with himself, then he removes the nurse, and causes their peace to be suspended and interrupted.⁶⁶

In this way, we see that under God’s sovereign care, times of spiritual dryness can be just as sanctifying as times of bliss. To paraphrase another Puritan, for our good we are sometimes given strong communications of God’s presence, and for our good at other times we are denied them. All things work out together for good (Rom 8:28)—and that includes seasons of dryness.

3. Preach Jesus, not yourself

But how do we keep ministering to God’s people when our own tanks are empty? This is not the article to remind leaders to be mindful of their own spiritual health—to take Sabbaths, to stay in the Word and prayer and close fellowship. But say you are doing all those things and still coming up empty? How do you keep ministering to others?

I have one simple remedy: Preach Jesus, not yourself (cf. 2 Cor 4:5).

Evangelicals in particular can sometimes struggle with this since we strongly emphasize the need for individual faith, for everyone to have a personal encounter with Christ. But this can sometimes lead us to make that personal experience central rather than Christ himself. We forget what Peter wrote in his letter to the Christians of Asia Minor:

Though you have not seen [Jesus], you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the end result of your faith, the salvation of your souls. (1 Pet 1:8–9 NIV)

None of these believers had seen Jesus, and yet they still loved him. In the same way, when we don’t “see Jesus” through our felt experiences of him, we are still to love him. Our ultimate hope has not changed. We are still receiving the goal of our faith, the salvation of our souls.

This is one reason why Paul rebuked the Corinthians for prizing strong leaders who excelled in their speaking skills and other visible spiritual gifts. Paul reminds us instead to “fix our eyes not on what is seen, but on what is unseen” (2 Cor 4:18 NIV).

In ministry, this means focusing, not on our own experience, but on the life, death, and resurrection of Jesus Christ. He is the one who saves us by his grace, and nothing can separate us from his love (Rom 8:31–39), including our own lack of felt spiritual experience.

This is one reason why the sacraments (or ordinances) of Christ are so powerful and helpful. As I have often told my colleagues, I can mess up a sermon, I can mess up the liturgy, and I can misspeak after worship. But I cannot mess up the Lord’s Supper, because it is Christ himself being offered in the bread and wine. When it is celebrated, Christ is present—always. Preach Christ.

4. Persevere in Christ

Finally, as Winston Churchill famously said in a speech to his old school, “Never give in, never give in, never, never, never, never.”⁶⁷ Or to quote the book of Hebrews,

Do not throw away your confidence, which has a great reward. For you have need of endurance, so that you may do the will of God and receive what is promised. … we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls. (Heb 10:35–36, 39 RSV)

Periods of spiritual dryness are those periods when we most show our faith, precisely because we do not feel the benefit of it. As C. S. Lewis reminds us in The Screwtape Letters, “the prayers offered in the state of dryness are those which please [God] best.”⁶⁸ In these times, we learn to set our minds on things above, not things below (Col 3:2). We declare God to be good and true, simply because he says he is.

That is faith. And as they say, that’ll preach.

Share your thoughts

How can one minister while spiritually dry? Join us in the Word by Word group to share your thoughts.

Christopher Hutchinson recommended resources

• Lewis, Peter. The Genius of Puritanism. Carey Publications, 1977.
• Rosenbladt, Rod. “The Gospel for Those Broken by the Church.” 1517 (blog), February 2, 2017.
• Keller, Timothy. Walking with God Through Pain and Suffering. Penguin Books, 2015.

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