Read the Bible in Your Favorite Translation

It doesn’t matter which version of the Bible you read, as long as you read it

Read the Bible.People often ask me, “Which version of the Bible should I use?” My answer is quick. They should select a version of the Bible that they will actually read. An unopened Bible means nothing.

In my decades of reading and studying the Bible, I’ve enjoyed seasons where I focused on a particular version. While this gives me a pleasing variety, it makes memorization hard. Though I can paraphrase many verses, which is a compilation of the different translations I’ve read, I can quote few with complete accuracy.

Here are some of the versions of the Bible I have read at some point in my life. For many of these, I have read the entire Bible in that particular translation.

King James Version (KJV): As a child the only Bible available to me was the King James Version. I struggled to comprehend its words then. I still do now. However, many of the verses that I can quote are from the KJV, no doubt due to learning them in Sunday school is a small child. Yet as soon as other versions became available, I set the KJV aside.

The KJV remains popular for three reasons. First, it’s still used today in some fundamental churches, many of which insist it’s the only version to use. Second, it’s in the public domain, which means it can be freely copied and reproduced without any fear of copyright violation. Virtually all other versions of the Bible are under copyright which restricts how they can be used. Third, is that the KJV is what is commonly quoted when a Bible verse comes up in a movie or TV show. This helps fix the KJV in our mind.

Good News for Modern Man: The first alternative I had to the KJV was Good News for Modern Man. This made the Bible accessible to me in my early teens.

The Living Bible: This was soon followed by The Living Bible, which was the first version I read from cover to cover. Multiple times. I wore out my copy, with it literally falling apart. It was my go to version for several years.

New King James Version (NKJV): For a time I attended a conservative church that entertained the NKJV as an acceptable alternative to the revered KJV. While this removed the old English words from the Bible, it only made it a bit more accessible. I never really connected with this translation.

New International Version (NIV): After a time, I settled on the New International Version of the Bible. It is both accessible and understandable. I have read the entire Bible several times in this version. It’s also the one I usually study from. Many claim the NIV is the most popular version of the Bible (though others insist it’s the KJV).

The Message (MSG): This version of the Bible is perhaps most accessible to me, making the words come alive in a way that’s easy to apply and to convict.

Amplified Bible (AMP): My first exposure to the Amplified Bible left me a bit frustrated, for it used many words to convey its thoughts. But that’s why they call it amplified. I then lacked the patience to consider its verbosity. However, later in life I begin to appreciate its amplified portions for the deeper insight they provided.

New Living Translation (NLT): This is the most understandable of all the versions listed here. But as the easiest to comprehend, it must sometimes sacrifice nuance for simplicity. For someone new to the Bible, I recommend they start with the NLT.

The New Jerusalem Bible and New American Bible (NAB): I’ve explored both these versions of the Bible for access to the books of the Apocrypha, which was removed from the Protestant Bible, including the King James Version, a couple centuries ago. Though these translations allowed me to explore the books of the Apocrypha, I missed the clarity I enjoyed in the NIV, NLT, MSG, or AMP.

Common English Bible (CEB): I’m currently reading God’s Word in the Common English Bible. I selected this version simply because it contains the Apocrypha. I studied all the books of the Apocrypha in this translation and am currently reading through the New Testament. In many cases its slightly rephrased sentences capture my attention and provides insight that I missed up until now. However, other verses provide a different sense of their meaning. But this gives me an opportunity to contemplate those words more carefully.Explore the Bible in all its fullness. Click To Tweet

I have read and studied the Bible in these versions, plus a few more. Additionally, I have read the entire Bible in the Living Bible, NIV, MSG, AMP, and NLT. And I’m presently working my way through the CEB.

I share my summary of these books and my experience reading them to encourage you to explore the Bible in all its fullness. The version you select doesn’t matter. What matters is that you find a translation you can immerse yourself into.

Explore the Bible, and let God reveal himself to you.

What Is a Micro Church?

Bigger isn’t always better and the micro church proves this

Micro Churches: A case when smaller is betterLast week I wrote about the emergent church. Today we shift the discussion to micro church. Emergent church and micro church, are these alternate labels for the same thing or different? The answer is maybe.

The concept of a micro church can go by different labels. Other names, some of which might be more familiar, include simple church and organic church. Some micro churches are house churches, but not all of them. And some house churches are micro churches, but, again, not all.

It’s easiest to describe a micro church by looking at its characteristics:

Streamlined Structure: Micro churches have only a minimal amount of structure and just enough to allow them to function. Their organization tends to be flat as opposed to hierarchical, with a more egalitarian operation.

No Paid Staff: At micro churches people minister to one another and serve as priests to each other, as we find described in the New Testament. They don’t have a need for paid clergy or to maintain anyone on a payroll.

Priesthood of all Believers: Since micro churches have no paid staff, they have no clergy. This isn’t a problem since they embrace the priesthood of all believers. This means that the people in the community minister to one another, teach one another, and help one another. They feel no need to subjugate this to professional ministers. Because of the nature of their faith they are automatically priests.

Deemphasized Sunday Service: The micro church doesn’t place as much emphasis on a Sunday morning service as traditional churches do. In fact, they may not meet on Sunday or even once a week. Their gatherings may not even resemble a church service.At micro churches, weekly church gatherings prepare people to go into their community and serve. Click To Tweet

Missional: The micro church has a vision to serve. They have a mission. This makes them missional. However, their mission is not inwardly focused but outwardly focused. Their internal gatherings, be it like a Sunday service or something else, are to encourage and prepare the people present to go out into their community and serve. Therefore, many micro churches have at its core one particular vision, a mission, around which people gather.

Focused on Multiplication: The micro church isn’t concerned with growing its numbers, but it’s vitally interested in growing influence. Micro churches seek to do this by helping others start their own micro churches to address other needs in the community. Their simple structure makes this easy and fast. This is why they view themselves as organic. They’re constantly growing, changing, and reproducing more of their kind.

Perhaps Emergent: Last week we defined the emergent church as an effort to reclaim church practices from a biblical perspective to reform them to be relevant in a postmodern culture. In considering this definition and the above characteristics, it’s easy to see a connection between the emergent church and the micro church. This doesn’t mean they’re the same, however. It just means they tap into a similar underlying angst of spiritual speakers to pursue community and help the world in new and unexpected ways, ways that the traditional church has missed.

I embrace both the emergent church and micro church concepts as practical and effective ways to be the hands and feet of Jesus to a world seeking relevance and purpose in a confusing existence.

What Happened to the Emergent Church?

The emergent church seeks to be biblically relevant for a postmodern people

What Happened to the Emergent Church?Ten to fifteen years ago, it seemed that every time I turned around I heard something about the emergent church. I wrote about this in my dissertation, with one long chapter devoted to the topic. My thoughts on the emergent church were greatly influenced by Phyllis Tickle’s mind-blowing book The Great Emergence: How Christianity Is Changing and Why.

What is the emergent church? The emergent church is an effort to reclaim church practices from a biblical perspective to reform them to be relevant in a postmodern culture. The emergence movement seeks to reimagine church in fresh, new ways to connect with a disenfranchised society that is open to spirituality, albeit apart from the traditional church.

At the time I speculated it was easier to find a book on the emergent church then to actually find an emergent church. Though I don’t think this was true, it certainly seemed that way. After all, the very nature of the emergent church shunned structure, organization, and hierarchical leadership. These traits made emergent churches hard to find.

When I write about the church in this blog, it’s usually from the perspective of emergence. I want to see our present-day church practices emerge from what they are to produce something more meaningful that abounds with relevance for today’s spiritual seekers.

When I talk this way, it often comes across as criticism, but I only want what’s best for the church—that is, for us as followers of Jesus—so that the church can become more than what she presently is. I write about the church because I love her and want to see her reach her potential. I want to see the church emerge to become something grander. I long to see the emergent church and wish to be part of one.

All this talk about the emergent church, however, was a decade ago. What about now? It’s been years since I’ve heard the phrase emergent church mentioned. Was the emergent church movement a fad that arrived for a moment and left just as quickly?

No. The impetus for the emergent church still exists. It’s just that we don’t hear that phrase anymore. Despite this, however, around the world people—who love Jesus but gave up on his church the way it’s currently practiced—are seeking out new expressions of faith community. They are emerging to do something new and something fresh. But by their very nature, we don’t hear about them. This is because the philosophy of the emergent church shuns self-promotion and distrusts marketing.

The interest in emergent churches is still there, even if the label has slipped away. Perhaps instead of looking for an emergent church, the better path might be to start one.Instead of looking for an emergent church, the better solution might be to start one. Click To Tweet

Watch Out For Churches That Behave Like Cults

Some people blindly accept church rhetoric, but they risk going down a dangerous path

We’ve all heard stories of people taken in and indoctrinated by cults. Though some stories end happily after they extricate themselves from the control the cult, too many situations end badly.

There are many common characteristics to help us identify cults and cult-like behavior. Here are some of the key things that reoccur on many of these lists.

  • Utopia: The community seems too good to be true. Everything is wonderful; there are no problems. Peace and harmony abounds. (And when a potential problem surfaces, it’s quickly squelched.)
  • Exclusive Leadership: One person, or a handful of people, exercises excessive control over the group and restricts other people from participating in leadership.
  • Absolute Beliefs: Their group has the only true understanding of truth. All other groups are false.
  • Loyalty: Devotion and submission to the group is expected.
  • Persecution Complex: Everyone else is against them. The group has an us-versus-them mentality.
  • Critical Thinking Opposed: Questions aren’t tolerated and are quickly repressed.
  • Isolation: Members are separated from family and friends.
  • Shunning: People are discouraged from leaving, with excessive penalties for those who try.
  • Dependence: The group creates an emotional dependence by offering excessive love, acceptance, and support.
  • Lack of Transparency: The group’s finances are hidden from members, and inappropriate behavior by its leaders is accepted without question.

When we read this list, we’re quick to agree these characteristics are both wrong and damaging. We would never want to be in a group that behaved this way.

Unfortunately, I’ve seen some churches whose behavior and attitudes parallel many of these characteristics of a cult. While I won’t label them a cult, the way they function fills me with apprehension.The behavior and attitudes at some churches parallel many characteristics of a cult. Click To Tweet

These churches have a dynamic, charismatic minister who people follow without question and accept every word he or she says. The church’s doctrine is presented as the only true understanding, with everyone else being an error. Members are encouraged to separate themselves from those who disagree with the church’s teaching, including their family and friends. The church envelops its members, providing a tight emotional bond and offering support to such an extent that members worry about what they will lose if they leave. Though threats aren’t given, the outcome is clear they risk being cut off from the community.

Am I claiming that some churches are cults? No. But I am suggesting that they’re veering too close. And from the outside it’s sometimes hard to see the difference.

What’s the solution?

Don’t allow one person to control or dominate the group. Share leadership broadly. Be transparent. Be egalitarian. Encourage questions. Seek diversity. Make Jesus the focus, and let the Bible guide.

When I read about the early church in the book of Acts I see this type of positive, open community demonstrated in how they function. We must consider their example carefully.

The challenge in this is to examine our own church’s practices in the light of these characteristics of a cult. Then take whatever steps are needed to avoid even the appearance of cult-like activity.

With so much at stake, we can’t risk even the appearance of impropriety.

Why We Shouldn’t Celebrate Communion at Church

Though we cite scripture when we take communion, we don’t do it in a biblical way

Most Christian churches have integrated some form of communion into their worship practices. Though they do this in different ways and with varied frequencies, the central process is similar. As a basis for their practice of communion—also called The Lord’s Supper or the Holy Eucharist—they cite biblical explanations of when Jesus instituted this practice.

Three of the four biographies of Jesus give us details about the first communion. These appear in Matthew 26:26-29, Mark 14:22-25, and Luke 22:14-20. Paul also recaps this in his first letter to the church in Corinth in 1 Corinthians 11:23-26. These passages are often part of our modern practice of communion, either formally as part of a liturgy or informally in explaining the practice or as the elements are in your introduced.

Because we invoke scripture when we take communion, we assume we’re doing it in a biblical way. Unfortunately we aren’t. Though we crouch the experience in scripture, we have veered far from what it should be, from what Jesus expected us to encounter.

To understand communion we need to look at the occasion when Jesus introduced this to his disciples. It happens as they celebrate the Passover meal. Exploring this situation lets us know the meaning behind communion and informs us how we can rightly experience it today.

The Context of Communion: First we must note that both Passover and the setting when Jesus introduced communion happened during a meal. When is the last time you took communion as part of a meal? I suspect your answer is seldom or never. And that’s the point. By separating the sacrament of communion from a meal diminishes its true meaning and turns a celebration into a ritual.

If we are to enjoy communion the way God intended, we need to make it part of a meal, not as a separate ceremony.

The Setting of Communion: Next consider the setting of where Passover and the first communion were celebrated. Passover occurred in the family home, with friends gathered and possibly some neighbors invited over. It didn’t happen at a religious service or during some large gathering. Instead it was in a private setting, an intimate gathering with people close to you.

Jesus followed this when he celebrated his final Passover meal with his disciples. They met in the upper room of a home, and Jesus surrounded himself with his closest friends here on Earth. They shared a meal and during that meal he introduced the symbol of the bread to represent his body and the wine to represent his spilt blood.

If we are to enjoy communion the way God intended, we need to do it in our homes with our family and friends, not in church.

The Frequency of Communion: Some Churches take communion every week, others once a month, and some quarterly. A few churches do communion at random times without any prescribed schedule. So how often should we take communion? The answer will surprise you. It’s not weekly, monthly, quarterly, or randomly. There are two possible answers, which we can glean from the four accounts in the Bible about the first communion.

In these accounts Jesus tells us to do this in remembrance of him (Luke 22:19), and Paul adds the phrase, “as often as you eat this bread and drink this cup” (1 Corinthians 11:26, NKJV). Well how often is that?

If you want to disassociate the phrase “as often as you eat this bread and drink this cup” from the annual practice of Passover, then the only interpretation indicates every time you have a meal. That means we should practice communion each time we sit down to eat. That’s three times a day. And if we practice communion that often, we run the risk of it becoming a meaningless ritual much like the obligatory prayers we say before we eat.

However, since the setting was Passover and Passover is an annual event, it’s likely that Jesus intended for us to celebrate communion once a year, an annual holiday like Christmas or Easter.

If we are to enjoy communion the way God intended, we need to do it once a year as an annual celebration, not more often.Jesus intended for us to celebrate communion once a year. Click To Tweet

This gives us three principles to follow if we are to rightly celebrate communion: It is part of a meal, enjoyed in the intimate setting of our homes surrounded by family and friends, and done as an annual event. Noticed that a church building and a church service are nowhere in this understanding. Instead of celebrating communion at church, church should teach us how to celebrate this with our family in our homes.

When we do this, we will reclaim the celebration of communion as it was originally intended, how Jesus practiced it, and as the Bible describes it.

Bearing Fruit is Key; Having a Right Theology Isn’t

In matters of faith, it’s not what we believe, it’s what we do

Faith without action is deadOne of the promises during the modern era was that through the Age of Enlightenment (Age of Reason) we could pursue truth and it would eventually converge on a single understanding of reality. This didn’t happen.

Instead of converging to reach consensus, we diverged to produce disagreement. Though this is true in all facets of our life, it is perhaps most pronounced in the area of spirituality. Protestantism is a prime example, with our 43,000 denominations disagreeing with one another.

We fight about theology. Then we separate ourselves from those who don’t agree with us.

The sad thing about pursuing a right theology is the inevitable conclusion that everyone who doesn’t agree with us is wrong and headed down a misguided path. Then we separate ourselves and cause more division.

At a most basic level, theology is the study of God. I think about him a great deal. I contemplate my relationship with him. I wonder how that should inform the way I interact with others. Yes, I think a lot about theology (God), not as an intellectual pursuit but as a matter of spiritual imperative.

To be painfully honest, I must admit a sense of pleasure over the results of my spiritual musings. I hope a degree of humility can replace this hint of pride. Although I think my deliberations in spirituality are correct and produce meaningful insights, I hold my views loosely. After all I could be wrong.God doesn’t care about our theology nearly as much as he does our actions. Click To Tweet

The reality is that the details of how we understand God don’t matter as much as how this understanding affects the way we live. God doesn’t care about our theology nearly as much as he does our actions. We need to produce fruit. Jesus says that bearing fruit glorifies God (John 15:8).

This means we need to put our faith in action. The Bible tells us to. James discusses this (James 2:14-26). He ends this passage by saying faith without action is dead (James 2:14, CEB).

What we believe doesn’t matter nearly as much as what we do. May we never forget that.

The Role Faith Plays in the Creation Versus Evolution Debate

For all their differences, both creation and the theory of evolution require an element of faith

In school I learned about evolution. In church I learned about creation. Creation marks the beginning of the Bible and forms the foundation of my worldview, which started as a child from my parents and became an informed decision as an adult.

I’m not sure if creation versus evolution is an either/or consideration, or if there’s a way for them to peaceably coexist. It could happen. But I do know is that either perspective requires an element of faith.

Obviously, it requires faith to believe in an unseen God who created the universe and has an interest in us as his creation.

However, when I look at the theory of evolution in follow its path back to the beginning, I reach a point where something had to come out of nothing. That requires a great deal of faith, too, even more then is needed to accept that God made us and the world we live in.

To me it’s easier to, by faith, except a superior entity who exists outside our time-space reality. In fact, since time and space exist on a continuum, if you perceive God as the creator of space, then he’s also the creator of time. That means he exists outside our time-space reality, which he created as our playground. On a simple scale, it’s much like you or I constructing an ant farm. We would exist outside our creation, and the ants would live inside it. The ant farm would be the ant’s world, their reality. We would be an entity external to them and beyond their comprehension.

The issue of creation versus evolution boils down to faith. Which is easier to accept in faith? At its basic core evolution requires we accept that something came out of nothing. Conversely, creation requires we have faith of an entity who lives outside our time-space reality. Given this, I need less faith to believe in creation than I do to accept the theory of evolution.

Yes, there’s a middle ground, that God created our reality using the process of evolution. To me it doesn’t matter how God created us and our world. I see myself as a created being and desire to worship the God who made me.I see myself as a created being and desire to worship the God who made me. Click To Tweet

The Bible Teaches Us How to Live With One Another

Scripture is packed with instructions of how Christians should treat each other

 The Bible teaches us how to live with one another.Last year I shared 13 Reasons Why I Love the Bible, and I periodically expand upon one of those thirteen reasons. Today we’ll explore how the Bible teaches us to live with each other. Although these lessons occur throughout the Bible, let’s focus on one reoccurring theme. I call these the “one another” commands. These instructions teach us how to treat each other.

The Bible contains thirty-one of these one-another instructions. Most only occur once, but four of them occur multiple times. This must mean they’re more important, or else they wouldn’t be repeated. They are:

Love One Another: The command to love one another occurs ten times in the Bible, all in the New Testament. John writes about this the most but so do Paul and Peter.

Unfortunately our society today has a skewed understanding of the word love. Consider the following.

  • I’d love to go to the movies with you.
  • I love pizza.
  • I love to read the Bible.
  • I love my family.
  • I love God.

These are all phrases I’ve used. But they convey different meanings of the word love, ranging from preference to passion. What is love? Our society often treats love as an emotion, but let’s consider love as an attitude that prompts unselfish action. When it comes to loving one another, 1 Corinthians 13:4-8 gives us some helpful instructions on how to do this. By following these verses we can begin to love others in a biblical way.

Encourage One Another: In four places, both the Old and New Testaments, the Bible tells us to encourage one another. Using positive words to lift others up and inspire them in their life and faith is a simple thing, yet most of us fail to do so most of the time. This is a skill we need to learn and then apply.

We all know people who encourage us. We enjoy our time with them, because we feel better about ourselves afterwards. May we be like them.

However, we also know people who we don’t enjoy being around because they discourage us, either directly through negative talk or indirectly through their attitudes. May we not be like them.

Let us encourage others and provide a positive, nurturing relationship that motivates them to do better.

Live in Harmony With One Another: Paul and Peter tell us we’re to live in harmony with one another. This is key. Harmony comes out of biblical love and is bolstered by encouragement, but there is more to harmony than that.

Two words come to mind that relate to harmony. The first is peace. We should strive to live at peace with everyone (Romans 12:18).

The second word is unity. It’s critically important for followers of Jesus to live in unity with one another. When we do so, we point others to Jesus. When we fail to do so, we push people away from Jesus. May it never be so.

Unity—that is, harmony—is important to Jesus. In one of his prayers he asks his father that we will live in unity, that we will be one just as he and his father are one (John 17:21).

Greet One Another With a Holy Kiss: The fourth of the one-another commands that appears multiple times in the Bible is a perplexing one. It’s the instruction to greet one another with a holy kiss. What does that mean?

I explored this in another post where I speculated that this command might be a “sacred act of intimacy for the church community.” Then I admitted that I’m not really sure.

Another thought is that greet another with a holy kiss might be like a secret handshake, a way to express Christian affinity without saying a word. I suppose that works, too.

Or we could interpret this command to greet one another with a holy kiss as a principle that implies acceptance and affection with all others who follow Jesus. This also might be a viable interpretation of this confusing phrase.May we learn to treat one another as the Bible tells us. Click To Tweet

In addition to these four, there are twenty-seven other one-another commands in the Bible. As we strive to follow them and put them into practice, the Church of Jesus will grow, and the world will be better for it.

May we learn to treat one another as the Bible tells us.


One Way That Jesus Fulfills the Old Testament

Jesus turns the celebration of Passover into the celebration of Communion

One Way That Jesus Fulfills the Old TestamentAs the Israelites prepare to leave Egypt, Moses instructs them to have a special meal with their families and neighbors. They celebrate the first Passover. From then on Passover becomes an annual celebration.

Fast forward a couple millennia. Jesus gives his disciples instructions to celebrate Passover together. As they eat the Passover meal, Jesus adds something new to their tradition and gives it fresh meaning. Taking the bread they’re eating, Jesus uses it as a metaphor for the sacrifice he’s about to make. Then he repeats this with the wine.

The Bible records this event in Matthew 26:26-28, Mark 14:22-24, and Luke 22:15-20. Paul also gives instructions about this remembrance in his letter to the church in Corinth in 1 Corinthians 11:22-29.

These passages provide us with the basis for how we celebrate Communion. We may also call it the Lord’s Supper, The Holy Supper, Holy Communion, the Eucharist, or Holy Eucharist. They all mean the same thing. They all direct our attention on Jesus and what he did for us to reconcile us with Papa.

When Jesus institutes what we turned into the sacrament of communion, he fulfills the Old Testament practice of the Passover. That means he takes something old and adds his own twist to make it something new.

From this we see three key elements of Communion:

Part of a Meal: We see the practice of Passover and Communion in the Bible as part of a meal. Matthew and Mark note that Jesus’s reflections happen as they eat. Luke adds some additional detail. He records a second mention of the cup after the meal. The key point is that communion is part of a shared meal, not an act separate from it.The key point is that communion is part of a shared meal, not separate from it. Click To Tweet

With Family: Neither Passover or Communion take place in a large church gathering or religious ceremony. Both happen as a private gathering within a community of family or close friends—our squad. The people celebrate Passover in homes with family (or with neighbors). The Communion Jesus shares with his disciples occurs in an intimate setting with his close friends. This shows us Communion isn’t something that happens at church but apart from it, usually in homes.

As an Annual Celebration: Jesus says we are to celebrate Communion in his honor to remember him. Paul adds to this, writing that Jesus also said, “do this, whenever you drink it” (1 Corinthians 11;25). Though we may interpret Jesus’s words to mean every time we have a meal, the context is Passover, so a better understanding is every time we celebrate Passover, which is an annual event.

When we observe Communion every week at church, even once a month or quarterly, it can become routine and lose its meaning. Instead we should treat it as an annual celebration that we greatly anticipate and highly revere.

When we add this to the concept of a family meal, Communion could elevate to the level of a treasured family celebration similar to Thanksgiving or Christmas: a special time with family gathered.

The ancient practice of Passover and Communion bears little similarity to what we do today. I can’t ever recall celebrating communion in church as part of a meal. Communion was always a ceremonial representation, included as part of a church service.

The bread was reduced to a small bit of bread or a cracker. The wine was reduced to a mere sip, barely enough to wash down the morsel of food we ate just before it. In doing so we trivialize Communion by making it less than what it should be.

Let’s take back Communion. We can return it to an annual celebration in our homes with our family. And we will do it in remembrance of Jesus.

Why Do We Listen to a Sermon at Church Each Sunday?

The Bible offers little support for a minister to preach a sermon to us at church

Why Do We Listen to a Sermon at Church Each Sunday?Many changes occurred in church practices because of the Protestant Reformation some 500 years ago. One of those changes adjusted the emphasis of the Sunday service. The reformers had concern over the focus of Sunday gatherings being on the altar and the celebration of the Eucharist. They intentionally shifted the focus away from that and to the sermon. I understand why they did it, but I think they were wrong.

When Jesus said, “do this in remembrance of me” (Luke 22:19, NIV), he provided the basis for us to celebrate communion. This gives biblical support for us to periodically observe the Lord’s Supper as part of our gatherings, be it on Sundays or at other times.

However, I don’t see any biblical command to have a paid minister preach a sermon to a local congregation each Sunday. In fact, I see little biblical support for this. Here’s what I do see in the Bible:

Preach to Those Outside the Church: Jesus told his followers to go around and tell others about him. He said to “preach the Gospel” (Mark 16:15, NIV). Here’s a direct command from Jesus to preach, but the setting isn’t inside the church walls, it’s outside the confines of the church, in the real world. Although this gives a command to preach, we miss the point. The teaching Jesus talks about isn’t to those who are already on his team, it’s to those who aren’t.

Teach New Converts: In Acts we see the apostles holding regular classes to teach about what it means to follow Jesus (Acts 2:42). Since back then almost everyone was new to the faith, think of this as a new members class. Note that this is an example of what the church did, not a command to do it. This teaching is optional, but if we do it the focus is likely on new converts.

Give Updates: Another example in the New Testament of people speaking to local congregations is when traveling missionaries or church delegations visited local churches. They spoke to the people to update them on what was happening elsewhere and to share stories of God at work. The purpose of these talks seems to be to offer status reports and provide encouragement. Again we see this as an example of what the early church did, but there’s no command for us to do likewise.

In these three scenarios we see people speaking either in the church or outside it. But nowhere do we see a command for clergy to preach to a local congregation in church each Sunday. So why, then, do we have a weekly sermon?The people in the church should minister to one another, not have paid clergy preach them a sermon. Click To Tweet

What should we do differently?

Paul answers this in his letter to the church in Corinth. He says when we gather together each person should be ready to share a song, teaching, revelation, tongue, or interpretation. The purpose of this is to build up the church (1 Corinthians 14:26).

Paul’s instruction, his command, is that the people in the church should minister to one another, not have paid clergy preach them a sermon. With such little biblical support to have a professional minister deliver a sermon on Sunday mornings, maybe it’s time for us to abandon the practice. Instead let us begin ministering to one another as the Bible instructs.