Other Baptism in the New Testament
This is my fifth post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizÅ), and how those meanings may be used in the New Testament. So far, by examining the usage of the verb in the LXX, in Philo, and in Josephus, we’ve seen that βαπτίζω (baptizÅ) is very similar to the English verbs “immerse” and “plunge”. They can be used to mean “to submerge under water”, but they can also have other meanings. Thus, context becomes very important in understanding the meaning of the verb βαπτίζω (baptizÅ). In this post, I want to examine several passages in the New Testament that definitely indicate a medium besides water in the context.
Just as there are some uses of the verb βαπτίζω (baptizÅ) which clearly indicate “water baptism” or “washing” in the context, there are other uses which clearly do not indicate water in the context. In other words, in these passages βαπτίζω (baptizÅ) does not mean “to immerse in water”, but takes on other meanings which have nothing to do with water, much like the English verbs “immerse” and “plunge”.
For example, while considering “water baptisms” in the previous post, we looked at Matthew 3 and parallel passages. These passages also include a use of the verb βαπτίζω (baptizÅ) which does not include water in its meaning:
I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. (Matthew 3:11; cf. Mark 1:8, Luke 3:16, John 1:33, Acts 1:5, Acts 11:16)
You can see my post “Baptized with the Holy Spirit and with fire” for further explanation of this passage. Clearly, there is a contrast between John’s baptism “with water” and Jesus’ baptism “with the Holy Spirit and with fire”. So, just as John “immersed” people in water, Jesus will “immerse” people in the Holy Spirit and in fire.
There are two other passage where the Greek verb βαπτίζω (baptizÅ) is used but the context clearly does not indicate that “immersion in water” is the meaning:
Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” (Mark 10:38-40 ESV)
I (Jesus) have a baptism to be baptized with, and how great is my distress until it is accomplished! (Luke 12:50 ESV)
In these two passages, although the verb βαπτίζω (baptizÅ) is used, the context does not indicate water. Instead, the two passages indicate that people will be “immersed” in suffering, not water.
Now that I have examined passages in the New Testament where the Greek verb βαπτίζω (baptizÅ) is used with clear indications of the meaning (either “water” or not) from the context, in the next post I will examine passages where the context leaves the meaning of the verb βαπτίζω (baptizÅ) unclear or ambiguous.
——————————————————————–
Baptism Series
1. Baptism in the LXX
2. Baptism in Philo
3. Baptism in Josephus
4. Water Baptism in the New Testament
5. Other Baptism in the New Testament
6. Ambiguous Baptism in the New Testament
Water baptism in the New Testament
This is my fourth post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizÅ), and how those meanings may be used in the New Testament. So far, by examining the usage of the verb in the LXX, in Philo, and in Josephus, we’ve seen that βαπτίζω (baptizÅ) is very similar to the English verbs “immerse” and “plunge”. They can be used to mean “to submerge under water”, but they can also have other meanings. Thus, context becomes very important in understanding the meaning of the verb βαπτίζω (baptizÅ). In this post, I want to examine several passages in the New Testament that definitely indicate a medium of water in the context.
First, all four Gospels indicate that John “the Baptist” baptized in water. Either the Jordan River or water are specifically mentioned in several passages related to John’s baptism. For example:
Then Jerusalem and all Judea and all the region about the Jordan were going out to him, and they were baptized by him in the river Jordan, confessing their sins. (Matthew 3:5-6 ESV)
Similarly, in John’s contrast between his baptism and Jesus’ baptism, John states that his baptism occurred in water (by the way, this statement occurs in all four Gospels, and twice in Acts) (see the post “Baptized with the Holy Spirit and with fire” for further examination of this passage):
I [John] have baptized you with water, but he will baptize you with the Holy Spirit. (Mark 1:8 ESV)
John baptized Jesus in water:
And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him… (Matthew 3:16 ESV)
The Gospel of John tells us that Jesus’ disciples baptized people in water:
After this Jesus and his disciples went into the Judean countryside, and he remained there with them and was baptizing. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized. (John 3:22-23 ESV)
Also, Philip baptized the Ethiopian eunuch in water:
And as they were going along the road they came to some water, and the eunuch said, “See, here is water! What prevents me from being baptized?” (Acts 8:36 ESV)
There are also a few uses of the Greek verb βαπτίζω (baptizÅ) which are associated with water, but are not associated with “baptism”, but with washing:
[W]hen they come from the marketplace, they do not eat unless they wash (baptize). And there are many other traditions that they observe, such as the washing (baptism) of cups and pots and copper vessels and dining couches. (Mark 7:4 ESV)
While Jesus was speaking, a Pharisee asked him to dine with him, so he went in and reclined at table. The Pharisee was astonished to see that he did not first wash (baptize) before dinner. And the Lord said to him, “Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness.” (Luke 11:37-39 ESV)
As far as I can tell, these and any parallel are all of the scriptural references to the verb βαπτίζω (baptizÅ) that specifically indicate water in the context. This does not mean that these are the only instances where immersing or washing in water is meant. However, as we have seen from our previous study of the use of βαπτίζω (baptizÅ) in the LXX, in Philo, and in Josephus, we must consider the context very carefully before we decide if water is part of the meaning in each particular passage.
In the next post of the series, I will examine some passages of Scripture where the meaning of the Greek verb βαπτίζω (baptizÅ) does not include water.
——————————————————————–
Baptism Series
1. Baptism in the LXX
2. Baptism in Philo
3. Baptism in Josephus
4. Water Baptism in the New Testament
5. Other Baptism in the New Testament
6. Ambiguous Baptism in the New Testament
Baptism in Josephus
This is my third post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizÅ), and how those meanings may be used in the New Testament. In this post, I’ll examine the use of βαπτίζω (baptizÅ) in the writings of Titus Flavius Josephus.
Josephus (37 AD – sometime after 100 AD) was a Hebrew priest from Jerusalem. He fought the Romans in the war of 66-73 AD. However, he was taken prisoner early in the conflict. As with Philo, Josephus lived at about the same time as the New Testament authors, he was also a Jew, and he also wrote in Koine Greek.
Josephus used the Greek verb βαπτίζω (baptizÅ) about 13 times in his writings, and he used the term in many different contexts. One of these uses is similar to the verb “dip” in the LXX:
When, therefore, any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping (baptizing) part of these ashes in it, they sprinkled them with it, both on the third day and on the seventh, and after that they were clean. (Antiquities 4:81)
Also, he uses the verb βαπτίζω (baptizÅ) with regard to ships sinking:
[F]or as our ship sank (was baptized) in the Adriatic Sea, we that were in it, being about six hundred in number… (Autobiography 1:15; cf. Antiquities 9:212, War 2:556, War 3:368)
Furthermore, he uses the verb to mean “drown”:
And for such as were drowning (being baptized) in the sea, if they lifted their heads up above the water, they were either killed by arrows, or caught by the vessels (War 3:527; cf. Antiquities 15:55, War 1:437, War 3:423)
Interestingly, there is one passage where Josephus uses the verb βαπτίζω (baptizÅ) to mean both “sink” and “drown” simultaneously:
[W]hen they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned (baptized), they and their ships together. (War 3:525)
In each of the examples above, water – or some type of liquid – is specifically indicated as the medium of “baptism”. However, in the following examples, the word does not seem to carry the meaning of being immersed in liquid:
[W]hen Ishmael saw him in that case, and that he was drowned (baptized) in his cups to the degree of insensibility, and fallen asleep, he rose up suddenly, with his ten friends, and slew Gedaliah. (Antiquities 10:169)
[W]hen he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed (baptized) his entire sword into his own bowels. (War 2:476)
[T]hese very men, besides the seditions they raised, were otherwise the direct cause of the city’s destruction (baptized the city) also. (War 4:137)
In the first of these last three examples, being baptized in his cups seems to be an idiom for being drunk – similar to Philo’s usage in Contempl. 1:46. Perhaps the last two usages of βαπτίζω (baptizÅ) are the most interesting. In War 2:476, the verb seems to mean “bury to the hilt”, while in War 4:137, the word conveys a similar meaning to the one found in the LXX of Isaiah 21:4: “overwhelm” or perhaps “cover”.
Thus, it seems that in the LXX, in Philo, and in Josephus, the Greek verb βαπτίζω (baptizÅ) is very similar to the English verbs “immerse” or “plunge”. While they certainly can indicate being covered with water, they can also be used in other contexts. The context is very important to understand the “medium” into which someone is “immersed” or “plunged”.
A student can be “immersed” in a swimming pool, but the same student can also be “immersed” in her studies. A boy can be plunged into the sea, but he can also be plunged into despair. A person can immerse themselves in a tub of water, but that same person can also immerse themselves in the Spanish language.
As we begin to consider how the New Testament authors used the Greek verb βαπτίζω (baptizÅ), we must recognize the importance of context in understanding the meaning of the verb. The verb does not always mean “to submerge under water”.
In the next installment in the series, we’ll examine baptism in the New Testament passages where water is obviously in the context.
——————————————————————–
Baptism Series
1. Baptism in the LXX
2. Baptism in Philo
3. Baptism in Josephus
4. Water Baptism in the New Testament
5. Other Baptism in the New Testament
6. Ambiguous Baptism in the New Testament
Baptism in Philo
This is the second post in a series on baptism. Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizÅ), and how those meanings may be used in the New Testament. Although I originally planned to publish the posts in this series every two or three days, I decided to publish this one today because it works better with the timing of the remaining posts. In this post, I’ll examine the use of βαπτίζω (baptizÅ) in the writings of Philo of Alexandria.
Philo of Alexandria (20 BC – 50 AD) was a Hellenistic Jew living in Alexandria in Egypt. He had several similarities with the authors of the New Testament: he was their contemporary – living at about the same time, he was a Jew, and he wrote in the common Greek dialect of the day. So, studying Philo can help us understand some of the words used in the New Testament.
In Philo’s five uses of the Greek verb βαπτίζω (baptizÅ), the one that comes the closest to the idea of water baptism is the following:
It would be easier to sink (baptize) a bladder which was full of wind, than to compel any virtuous man whatever, against his will, to commit any action which he had never intended. (Prob. 1:97)
In that in this parable, which is a quotation from Zeno, the air-filled bladder is being sunk in water. Although water is not specifically mentioned, it does seem obvious from the context.
The other four uses of βαπτίζω (baptizÅ) in Philo’s writings appear more closely related to the translation “overwhelm” or perhaps “overpower” as found in the LXX in Isaiah 21:4. In this first example, while the context suggests water as the medium for baptism, the context also indicates that the water is being used figuratively, so the idea of “baptism” should be considered figurative as well:
[S]o he crosses over the river of the objects affecting the outward senses, which wash over and threaten to submerge (baptize) the soul by the impetuosity of the passions… (Leg. 3:18)
The remaining examples are below:
[I]t is better to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions: for all these things, as they overwhelm (baptize) the soul in pernicious calamities, are deservedly followed by extreme punishments. (Det. 1:176)
Moreover, he also enacts laws for the whole of Egypt, that they should honor them, and pay taxes and tribute to them every year as to their kings; for he commands them to take a fifth part of the corn, that is to say, to store up in the treasury abundant materials and nourishment for the five outward senses, in order that each of them might rejoice while filling itself unrestrainedly with suitable food, and that it might weigh down and overwhelm (baptize) the mind with the multitude of things which were thus brought upon it; for during the banquet of the outer senses, the mind is laboring under a famine, as, on the contrary, when the outward senses are fasting, the mind is feasting. (Mig. 1:204)
And I know some persons who, when they are completely filled with wine, before they are wholly overpowered (baptized) by it, begin to prepare a drinking party for the next day by a kind of subscription and picnic contribution, conceiving a great part of their present delight to consist in the hope of future drunkenness; (Contempl. 1:46)
In each of these last four examples, physical water is not in view in the context. Instead, the verb βαπτίζω (baptizÅ) means something like “overwhelm” or “overpower”. Again, context is very important in understanding the meaning of the verb.
It does seem clear, however, that when water is in context, the verb βαπτίζω (baptizÅ) carries the idea of submerging under the water. However, we cannot conclude that βαπτίζω (baptizÅ) ALWAYS means immerse or wash in water. As we have seen both in the LXX and in Philo, sometimes water is not in view at all when the author uses the verb βαπτίζω (baptizÅ).
Next, we’ll look at Josephus’ use of the Greek verb βαπτίζω (baptizÅ) in his writings.
——————————————————————–
Baptism Series
1. Baptism in the LXX
2. Baptism in Philo
3. Baptism in Josephus
4. Water Baptism in the New Testament
5. Other Baptism in the New Testament
6. Ambiguous Baptism in the New Testament
Baptism in the LXX
This post is the first in a series on baptism. I will probably publish a post in this series every two or three days.
Primarily, my concern is to determine the various meanings of the Greek verb βαπτίζω (baptizÅ), and how those meanings may be used in the New Testament. In this post, I’ll begin by examining the use of βαπτίζω (baptizÅ) in the Septuagint (LXX) – the Greek translation of the Hebrew Bible.
According to BDAG (the standandard Greek lexicon), the Greek verb βαπτίζω (baptizÅ) carries three primary meanings: 1) wash ceremonially for the purpose of purification (wash, purify), 2) to use water in a rite for the purpose of renewing or establishing a relationship with God (plunge, dip, was, baptize), and 3) to cause someone to have an extraordinary experience akin to an initiatory water-rite (plunge, baptize).
However, as we’ll see, outside of the New Testament, the verb βαπτίζω (baptizÅ) can have different meanings based on context.
For example, beginning with the LXX, we see three instances where the author clearly uses the verb βαπτίζω (baptizÅ) to mean to immerse or wash in water:
So he [Naaman] went down and dipped (baptized) himself seven times in the Jordan, according to the word of the man of God, and his flesh was restored like the flesh of a little child, and he was clean. (2 Kings 5:14 ESV)
Then Holofernes commanded his guard that they should not stay her: thus she abode in the camp three days, and went out in the night into the valley of Bethulia, and washed (baptized) herself in a fountain of water by the camp. (Judith 12:7 KJV Apochrypha)
He that washeth (baptized) himself after the touching of a dead body, if he touch it again, what availeth his washing? (Sirach 34:25 KJV Apochrypha)
In these three examples, the author clearly indicates that the verb βαπτίζω (baptizÅ) indicates washing in water. In the first two examples (2 Kings 5:14 and Judith 12:7), the source of the water is indicated in the context (the Jordan river and a fountain of water, respectively). In the last example (Sirach 34:25), the verb βαπτίζω (baptizÅ) is paralleled with the noun λουτÏόν (loutron) indicating a bath or wash.
However, there is one other instance of the verb βαπτίζω (baptizÅ) in the LXX that does not lend itself to the definition of washing or plunging in water:
My heart wanders, and transgression overwhelms (baptizes) me; my soul is occupied with fear. (Isaiah 21:4 LXE – English translation of the LXX)
In this case, the verb βαπτίζω (baptizÅ) is transltaed “overwhelms”, and neither water nor washing is indicated in the context. Thus, it seems possible that βαπτίζω (baptizÅ) can carry other meanings besides being plunged or washed in water, when the context does not indicate water as the medium. Perhaps this is similarly to BDAG’s definition #3 above, but it seems slightly different.
Context is apparently very important for translating the Greek verb βαπτίζω (baptizÅ). In the next post, I will examine the meanings of βαπτίζω (baptizÅ) in the writings of Philo of Alexandria.
——————————————————————–
Baptism Series
1. Baptism in the LXX
2. Baptism in Philo
3. Baptism in Josephus
4. Water Baptism in the New Testament
5. Other Baptism in the New Testament
6. Ambiguous Baptism in the New Testament
New Testament Church Workshop
Steve Atkerson of the New Testament Reformation Fellowship (NTRF) is holding “A Biblically-based workshop on New Testament Church Life” in Smithfield, NC on Friday, February 8 and Saturday, February 9 (Note: The dates have changed). The conference is free, but registration is required.
While the conference is called a “House Church Workshop“, the topics appear to be applicable to many different meeting locations. Here are some of the topics:
- The Lord’s Supper as a Celebratory Fellowship Meal
- Participatory Church Meetings
- Elder-Led Congregational Consensus
- Apostolic Traditions & New Testament Patterns
I have not decided if I am going to attend this conference. If you decide to attend the conference, please let me know. (HT: House Church Unplugged)
Best book of the year
I’ve read many good books this year. But, like last year (see “Best book of the year” for 2006), I want to point my readers to my favorite book that I’ve read this year.
My favorite book this year is Making a Meal of It: Rethinking the Theology of the Lord’s Supper by Ben Witherington. In this book, Witherington traces the scriptural and historical roots of the Lord’s Supper. He begins with Passover and other religious meals. He then discusses the Last Supper from the Synoptic Gospels and John. He describes the Eucharist in the early church writings, then in the medieval writings as the Supper became the Mass. He ends by describing the various views of Christ’s presence in the Supper.
I primarily like this book because of Witherington’s focus on unity through the Supper. Consider this paragraph near the end of the book:
The Lord’s Supper was originally used as a destratifying tool by Paul. He wanted less hierarchy and pecking order, and more equality amongst the participants. One wonders indeed how happy he would be that in so many Christian contexts today the meal is controlled by clerics who not only control and perform the ritual, but usually serve themselves first, ignoring the complaint of Paul about the well-to-do and poor in Corinth! Protestants like to say we all stand on level ground at the cross, for we are all equal at the foot of the cross. I would add we are all supposed to be equal when we kneel or sit at the Lord’s Table as well. The leveling effect of the Meal needs to come more into play in some quarters these days. (pg 140-141)
I’m glad that Witherington, among others, is calling believers back to a fellowship meal that reminds us both of the death of Christ and our unity with one another.
If you’re interested, here are two posts that I wrote after being inspired by certain sections of this book:
“Witherington on the Supper“
“Why just the bread and the cup?“
So, what was the best book that you read in 2007?
Baptized with the Holy Spirit and with fire
A few months ago, I made an observation about baptism in the Gospels and in Acts in a post called “Baptism in the Gospels and Acts“. I noticed then that the following phrase (or one similar to it) attributed to John the Baptist appears in all four Gospels and in Acts:
I baptize you with water, but he will baptize you with the Holy Spirit and with fire. (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:26-33; Acts 1:5)
In three of the occurrences of this phrase (Mark 1:8; John 1:26-33; Acts 1:5), John the Baptist says that Jesus will baptize with the Holy Spirit. In the other two occurrences (Matthew 3:11; Luke 3:16), John says that Jesus will baptize with the Holy Spirit and with fire. Since the phrase (in either the longer or shorter forms) appears in all of the Gospels and Acts (notice that Luke uses both the longer and shorter forms), the phrase would seem to be fairly pervasive (common?) among Christians during the time that these books were written.
As we are studying through the Gospel of Matthew, I will be teaching Matthew chapter 3 in a few weeks. Matthew chapter 3 includes the statement in question:
But when he [John the Baptist] saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit in keeping with repentance. And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.” (Matthew 3:7-12 ESV)
The question that I am considering is this: What is the significance of the phrase “He will baptize you with the Holy Spirit and with fire”? It seems to be a very significant phrase since it is included in all of the Gospels and in Acts. It also seems that it could be shortened to “He will baptize you with the Holy Spirit” for some situations. What are those situations?
After John mentions baptism with the Holy Spirit and with fire in Matthew 3:11, he immediately says that Jesus will separate the wheat from the chaff, with the wheat being brought into the barn and the chaff being burned in unquenchable fire. This seems to connect back to “baptism with fire”. Thus, the “baptism with fire” is associated with eternal judgment.
Associating “baptism with fire” with eternal judgment fits well with this context. John is speaking directly to the Pharisees and Sadducees, who do not demonstrate a lifestyle of repentance according to John. He has already asked them, “Who warned you to flee from the wrath to come?” Thus, the context lends itself to a discussion of eternal judgment.
But, what about “baptism with the Holy Spirit”? Apparently, “baptism with the Holy Spirit” is associated with the gathering of the wheat into the barn, in contrast to the burning of the chaff in unquenchable fire. Thus, in this context, “baptism with the Holy Spirit” also indicates an eternal state – this time, though, the baptism indicates eternal salvation. From the previous context, it seems that those who are baptized with the Holy Spirit are the ones who repent and whose lives demonstrate the fruit (result) of that repentance.
As I’ve mentioned before, the phrase “He will baptize you with the Holy Spirit (and with fire)” appears in the other Gospels and Acts. Does the phrase have the same eschatological reference in those passages?
First, the context in Luke is very similar to the context in Matthew. Luke also mentions both “with the Holy Spirit” and “with fire”. Similarly, Luke also mentions the separating of the wheat and the chaff, and the burning of the chaff in unquenchable fire. So, it seems that Luke’s use of the phrase is very similar to Matthew’s use.
However, in Mark, John, and Acts, the shorter phrase “He will baptize you with the Holy Spirit” is not associated with eschatological judgment. Instead, in Mark and John the phrase is associated with the Holy Spirit descending on Jesus when he is baptized by John the Baptist. Similarly, in Acts, Luke associates the shorter phrase with the “promise of the Father” which is later revealed to be the coming of the Holy Spirit at Pentecost. Thus, in all three of these instances, the shorter phrase is associated with the coming of the Holy Spirit – which, at least in these instances, happens within current time, not simply eschatologically. Certainly, the indwelling of the Holy Spirit has an eschatological significance, but within these passages, the focus is on the coming of the Holy Spirit within time that is contemporary to the events in the stories.
As I see it, there are at least two possible ways of understanding this phrase: 1) The phrase is used with two different references with two distinct meanings. 2) The phrase is used with the same references with a meaning focused by the context.
I prefer the second option. Thus the phrase “baptism with the Holy Spirit and with fire” refers to both temporal and eschatological events. “Baptism with the Holy Spirit” refers to both the current indwelling of the Holy Spirit and also ultimate, eternal salvation. Similarly, “baptism with fire” refers to both the current, temporal judgment of God and also ultimate, eternal judgment.
Why just the bread and the cup?
I’ve suggested previously that the New Testament always describes the “Lord’s Supper” as taking place as part of a meal (for example, see “The Lord’s Supper as a Meal?“). Even when the elements (bread and cup) are mentioned, they are mentioned in the context of a whole meal.
One of the questions that I’ve struggled with, and had been unable to answer, is this: When and why did the meal turn into the elements only? Remember that even during the Reformation, the major argument concerning the Lord’s Supper revolved around the meaning of the elements not the meal, i.e. not the “Supper”.
Well, I may have an answer. In his book Making a Meal of It, Ben Witherington mentioned two councils that dealt with the Lord’s Supper and the meal associated with it: the Council of Laodicea (363-364 AD) and the Council of Trullian (692 AD).
Apparently, during these councils, the bishops attempted to deal with some improprieties (i.e., drunkenness) that were happening during the meal. These improprieties were being reported by people outside the church. This seems to be similar to what Paul was facing when he wrote 1 Corinthians 11. Paul decided to reign in the revelry and wantonness, but not the meal itself. However, in order to maintain appearances to those outside the church, the bishops decided to stop the meal altogether.
Here is a quote from the Council of Trullian (Canon 74):
It is not permitted to hold what are called Agape, that is love-feasts, in the Lord’s houses or churches, nor to eat within the house, nor to spread couches. If any dare to do so let him cease therefrom or be cut off.
I’m still looking for information from the Council of Laodicea. But, this begins to answer the question of when and why the Lord’s Supper changed from a meal (probably in homes) to a ritual of bread and cup in church buildings.
Surprises at the Lake
On Sundays, we rent a reception hall in downtown Wake Forest. Today, the reception hall was rented to someone else. So, we had to find another venue. We went through several options, and decided to rent a pavilion at Falls Lake.
The weather was perfect! And, although many of the people we usually meet with were out of town, several people met with us under the pavilion. It was very casual and very cozy. I enjoyed being in a different location. It is so easy to get comfortable doing to the same thing at the same place that we can forget why we gather together in the first place.
The meeting portion went as usual: we read alot of Scripture, sang some songs, had a teaching from Scripture, then allowed anyone who wanted to share a teaching or something that God was doing in their lives. Afterwards, we shard the Lord’s Supper as part of a meal which included grilled hamburgers and hotdogs.
The surprises came as we were eating. We noticed several cars driving by, and soon the surrounding parking lots were filled. A few of us walked over to see what was going on, and a Korean church from Raleigh was having a picnic. We had a great conversation with their pastor and were encouraged by the community that witnessed among those who gathered together.
There was another surprise as well. One sister had shared that her father was coming to the lake to baptize someone. After their church met and ate (they eat together every Sunday morning), several of them came to the pavilion where we were meeting. We walked down to the lake with them, and witnessed the baptism. It was awesome to hear how God had worked in the life of this new follower, and to be able to sing and pray together with other brothers and sisters in Christ. We usually baptize at this lake as well, but there was no one to baptize this time. It was a great surprise to be able to witness this baptism and take part in this brother’s new walk with Christ.
All in all, we had about 5 hours of fellowship, singing, Scripture, teaching, eating, community, and baptism – another great day.