Feel free to sing this hymn in your church without changes, addition, or omission. Let me know all about it in the comments or via message here or on social media.
Welcomed to the Table | Words & Music: Ryan Cornett
Welcomed to the table of the King 1 Though no worth unto this meal we bring 2 Come! Rememb’ring Him, we dine and sing 3
Like no bread the fathers ate and died 4 This His body, broken for His Bride 5 Eat! Proclaiming Christ the crucified 6
This the cleansing blood of our High Priest 7 From His cup the low, the last, the least 8 Drink! Awaiting Heaven’s wedding feast 9
1 (1 Corinthians 10:17, Ephesians 2:13) 2 (Job 35:7, John 6:53-57) 3 (1 Corinthians 11:24; Matthew 26:30) 4 (John 6:58) 5 (1 Corinthians 10:16, 1 Corinthians 11:24) 6 (1 Corinthians 11:26) 7 (Hebrews 7:27, 9:12; 1 John 1:7) 8 (Job 22:2, Mark 2:17, Luke 17:10) 9 (Matthew 26:29, Revelation 19:7-9)
Our church really only sings one hymn about the Lord’s Supper, so I studied scripture and wrote this. I wanted to be brief (your church can sing this in about one minute) and really make clear what God’s people are invited and expected to do.
Believers are invited to come, eat, and drink. In partaking of the Lord’s Supper, we do so in remembrance of Him, we proclaim His death until He comes, and we await His coming and the marriage supper of the Lamb!
24 Whoever says to the wicked, “You are in the right,” will be cursed by peoples, abhorred by nations, 25 but those who rebuke the wicked will have delight, and a good blessing will come upon them.
Proverbs 24:24-25
Of the several categories of the Psalms, lament and imprecatory are the two that really suffer from a lack of teaching in the modern American church, to the point of being completely ignored in many settings. Even so, the difficulty our modern sensibilities face with the lament Psalms is nothing compared to that of the imprecatory Psalms. Why? Simply read the definition: an imprecation, according to Merriam-Webster, is a curse; or the act of invoking evil upon another. Psalm 10, verses 12 through 15 are an example of imprecatory prayer in the Psalms:
12 Arise, O Lord; O God, lift up your hand; forget not the afflicted. 13 Why does the wicked renounce God and say in his heart, “You will not call to account”? 14 But you do see, for you note mischief and vexation, that you may take it into your hands; to you the helpless commits himself; you have been the helper of the fatherless. 15 Break the arm of the wicked and evildoer; call his wickedness to account till you find none.
Recently, in the December 27, 2020 Sunday School lesson from Bible Studies for Life, a publication of the Southern Baptist Convention entity Lifeway, the commentary in the leader guide said the imprecatory psalms are, QUOTE “pre-Christian,” and, QUOTE “don’t fully reflect the ethic taught by Jesus” ENDQUOTE. Did what is ethical or moral change with Jesus Christ establishing the New Covenant? No, but imprecatory prayer does warrant an awareness and certain posture of our hearts before God.
Bob Rodgers, pastor of Evangel World Prayer Center in Louisville, Kentucky, caused quite a stir on Sunday, January 10th when he prayed curses down upon those to whom he attributed election theft and cheating. QUOTE “Father those that have lied, those that have stolen this election, those that have cheated I place the curse of God upon them. … I curse you with poverty, I curse you with the worst year you’ve ever had in the name of the lord” ENDQUOTE. Several pastors local to Rodgers have publicly rebuked him, with one describing his prayer as QUOTE “hate and evil in the name of God …” ENDQUOTE.
Rodgers appeared to alter his stance somewhat after the backlash, removing the video of the curses from social media and telling a WHAS reporter, QUOTE “This is a prayer not to curse people but to curse the demonic forces that people have allowed to rule them. … I do pray that trouble will come to them if they don’t repent and that they will turn from their wicked ways” ENDQUOTE.
So who’s right? Is it necessarily “hate and evil in the name of God” to “place the curse of God” on others? We know King David prayed imprecatory prayers. Inspired by the Holy Spirit, he wrote imprecatory psalms. But we must remember the immortal–yet re-contextualized here–words of Matt Chandler: QUOTE “You’re not David!” ENDQUOTE We don’t know with 100% certainty who is God’s enemy; we don’t know who is elect. We do know we are to love our neighbor and that God loves justice. Psalm 33, verses four and five say: “For the word of the Lord is upright, and all his work is done in faithfulness. He loves righteousness and justice; the earth is full of the steadfast love of the Lord.”
We will not err in seeking a balance of love for our neighbor and love for God’s law. We will not err in seeking a balance of mercy and justice. In exercising wisdom, we see there is a place for praying imprecatory prayers with love as the main reason to do so. Dr. William VanDoodewaard says when he prayed with his family concerning a dictator, they prayed, QUOTE “Oh Lord, please convert this man; but if he’s not going to repent, please remove him” ENDQUOTE. Take care to remember Ephesians 6:12 when you pray: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”
With a careful reading of the New Testament, we see examples of properly prayed imprecations. Dr. Robert Godfrey said, QUOTE “it is not illegitimate to use the imprecations of the psalter to pray for judgment on God’s enemies. Every time we pray, ‘Come quickly Lord Jesus,’ we’re praying an imprecation on God’s enemies. When Jesus comes again, there will be judgment for God’s enemies” ENDQUOTE. And Dr. Albert Mohler contends that our Lord Jesus Christ himself prayed an imprecation in a sense, and taught us to do so at that, in the Lord’s Prayer: “Thy Kingdom come, Thy will be done on earth as it is in heaven.” Dr. Mohler indicated that in the Lord’s Prayer is the reality that QUOTE “[t]here is a judgment coming” PAUSE.
14 Turn away from evil and do good; seek peace and pursue it. 15 The eyes of the Lord are toward the righteous and his ears toward their cry. 16 The face of the Lord is against those who do evil, to cut off the memory of them from the earth.
This week’s Rapid Theology episode of The Backroads Baptist was inspired by Monday’s memory verses and questions that arise when one reads “the firstborn of all creation” concerning Jesus.
TRANSCRIPT:
Our scripture memory passage earlier this week came from Colossians 1, and focuses on the Second Person of the Trinity: The Son of God, Jesus Christ. There’s a very interesting and wonderful descriptor of Jesus included twice. Listen:
He is the image of the invisible God, the firstborn [there’s number one; the firstborn] of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn [second time that word’s shown up; the firstborn] from the dead, that in everything he might be preeminent.
Colossians 1:15-18
So, this word “firstborn”–does it mean Jesus is a created being? Does it mean he had a beginning? If not (and I think you all know Jesus is not created, but eternal; if not …), what does it mean? First of all, rest assured that Jesus is not caused. God the Son is most assuredly God. We affirm paragraph 2 of chapter 8 of the 1689 Baptist Confession of Faith in Modern English:
QUOTE “The Son of God, the second person of the Holy Trinity, is truly and eternally God. He is the brightness of the Father’s glory, the same in substance and equal with him. He made the world and sustains and governs everything he has made. When the fullness of time came, he took upon himself human nature, with all the essential properties and common weaknesses of it but without sin. He was conceived by the Holy Spirit in the womb of the Virgin Mary … Two whole, perfect, and distinct natures were inseparably joined together in one person, without converting one into the other or mixing them together to produce a different or blended nature. This person is truly God and truly man, yet one Christ, the only mediator between God and humanity.” ENDQUOTE If you have any doubt, look to the first verse of the Gospel of John: “In the beginning was the Word, and the Word was with God, and the Word was God.”
As we look at a word like “firstborn” that without any qualification refers to a created being with a beginning, it’s important to look at the whole of scripture and indeed to let scripture interpret scripture. “Firstborn” appears elsewhere. There’s:
Revelation 1:4-5b
4 John to the seven churches that are in Asia:
Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.
Now, here’s what firstborn means–conceptually we see three distinct reasons the Holy Spirit inspired the word “firstborn,” but bear in mind they are functionally inseparable in Christ’s role in our redemption. The first is Christ’s position. He is the firstborn in that he is the heir, the Prince of Peace, the King of kings.
Psalm 89:26-28
He shall cry to me, ‘You are my Father, my God, and the Rock of my salvation.’ 27 And I will make him the firstborn, the highest of the kings of the earth. 28 My steadfast love I will keep for him forever, and my covenant will stand firm for him.
The second is this: Jesus is the firstborn in his incarnation, in that he QUOTE “became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, …” John 1:14
Finally, Jesus Christ is the firstborn in his occupation–his finished salvific work:
Romans 8:29
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
Time does not permit me to read other pertinent passages such as 1 Corinthians 15:20-22 and Hebrews 2:9-12. Read those and you will see more clarity in how Jesus is the firstborn in his position, incarnation, and occupation. But I do want to specifically answer one burning question you might, like I did, have about the “from the dead” part of “the firstborn from the dead” What about those resurrected before Jesus, like the widow’s son in Luke 7, Jairus’s daughter, or Lazarus? Weren’t they raised from the deadbefore Jesus? Listen to Paul in Acts 26:
22 To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: 23 that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”
Acts 26:22-23
How can Jesus be the “first to rise from the dead” when those I mentioned–the widow’s son, Jairus’s daughter, Lazarus–when they were resurrected prior to Christ’s resurrection? The answer lies in understanding what it truly means to “rise from the dead” in the context of the redemption of God’s people. Back to the widow’s son, Jairus’s daughter, and Lazarus: what happened to them eventually? They died. Jesus, however, triumphed over death. He rose from the grave victorious, nevermore to die. The first to defeat death, and the victor on our behalf.
“For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him.”
20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive.
Hebrews 2:9-12
But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
10 For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,12 saying,
“I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.”
For this very brief episode, I recorded some thoughts based on a sermon I recently preached pointing out the beautiful symmetry and parallelism in Matthew 1 and Revelation 21.
The short, single-topic, reading from a transcript is likely what to expect more of going forward, though I do hope to record some episodes more like #s 002-009 someday soon.
TRANSCRIPT:
In Matthew 1, we read of the angel who appeared to Joseph in a dream and told him to take Mary as his wife, and that he was to name the child conceived in her by the Holy Spirit “Jesus.” We then read:
22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).
Matthew 1:22-23
Take note in particular this language—the meaning of the name “Immanuel”—God with us.
Then consider Revelation 21 and its parallel. John sees a new heaven and a new earth, and new Jerusalem coming down out of heaven from God. Then verse 3:
And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God …”
Notice the striking similarity? At the incarnation of Jesus Christ, he is called Immanuel, which means “God with us.” At the exaltation of Jesus Christ, once again God will dwell with his people. Once again, God will come to us.
During this season, we focus on celebrating the first coming of Christ. We celebrate what the Old Testament saints anticipated. They were wise to look to the Scriptures and anticipate the arrival of their Redeemer. We would be wise to learn from them and do likewise: to search the Scriptures and anticipate the return of our Redeemer. Like those saints of old, there is much we don’t know; God’s Word is not explicitly clear on some things concerning eschatology. However, we know what to believe: that he is returning, and his return and the hope of the assurance of our eternal habitation in a city prepared by God, in a “better country,” should cause us who are in Christ to live fundamentally differently from those who are in Adam—it should cause us to see this world fundamentally differently.
Darrell Harrison said, “The Gospel calls the follower of Christ to adopt and embrace an entirely different view of this world—so different, in fact, that we are to live in it as if we belong to another world altogether, because we do.”
Indeed, the Bible is clear in its language that we are “not of this world.” Those in Christ are aliens, strangers, exiles, and sojourners—the wilderness bride of Christ.
God’s Word tells us plainly to live this mortal life in light of eternity, expecting Christ’s return: “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory.” Colossians 3:1-4
In his book Far As the Curse is Found, author and professor Michael D. Williams wrote:
The future to which we aspire shapes our attitudes and decisions in the present. It’s important to know where we are headed, for it tells us how to live in the present. That is as true of what we see to be our ultimate future—the issue of human destiny—as it is of our proximate futures. To live responsibly in the present requires that we be acquainted with our future end.
We believers must be able to confidently tell the world:
I ALWAYS have joy and hope and the knowledge that at the end, on the last day, I will stand before my Lord and Savior JUSTIFIED and everything I did for His Kingdom will be worth it—for His glory and my good! Everything I endured in this life—grief, pain, loss—will be worth it—for His glory and my good! I don’t know exactly every detail about how my story ends, but I know how my eternity begins: WELCOMED by my gracious Heavenly Father into everlasting life with HIM, where he will dwell with us.
Ryan Cornett 