• Let’s go further together. Read the New Testament with us.

    There’s an African proverb that says, “If you want to go fast, go alone. If you want to go far, go together.”


    Join us on the 5x5x5 reading plan as we go through the New Testament together in a year. It only takes five minutes a day five days a week to read along, and each week we’ll post five prompts to help you dig deeper into the text.


    To join the reading plan, click this link when you’re logged in. Or join the reading plan manually:


    • Click the plus sign next to the Home Page dashboard in the app (on desktop, web, or mobile)
    • Choose Reading Plan from the list
    • Select the 5x5x5 Bible Reading Plan


    You can check your progress from your Logos dashboard anytime, and mark each day’s reading complete when you finish.


    That’s it!


    Let’s get started.


    -The Logos Team

  • New Testament Reading Plan Week 23: Ephesians 4–Philippians 2

    1. In Ephesians 4, Paul continues the discussion he began in Ephesians 1–3 of how believers should live in the unity and peace accomplished through Christ. In Ephesians 4:17–32, he exhorts believers to abandon former ways of living that have nothing to do with Christ. How are they are to do this? (vv. 25–32) Ponder these verses for your own life and spend some time in prayer asking God to help you where you are weak.
    2. Paul continues to instruct his readers to live in ways that please God in Ephesians 5. In what ways are we to imitate him? (Eph 5:1) Think of how a child imitates his or her parent. How does this help you understand how to do this?
    3. In Ephesians 6, Paul continues with the theme of Christian relationships. In a few sentences, summarize Paul’s instruction for parents and children, employees and their employers. Think about these roles and how you might be falling short of what Paul is calling you to as a follower of Jesus. Then, spend time in prayer, and ask God to help you serve him in your relationships with family and colleagues.
    4. Paul writes his letter to the Philippians from prison (either Ephesus, Caesarea, or Rome), introducing another relationship: slaves/masters. What do you think Paul meant when he called himself a “slave” (servant) of Christ? (See also Rom 1:1; Titus 1:1) How has his imprisonment and opposition created opportunities for the spread of the gospel? (vv. 11–26) Relate Paul’s attitude toward his imprisonment to difficulties you may be facing in your own life and how God might be using them for his glory.
    5. In Philippians 2, Paul emphatically declares how believers should approach every earthly relationship. He’s not teaching unity upon a secular, man-made basis but on Christ. What is involved in being united with Christ, and how should this impact all your relationships? (vv. 2:1–2) When it comes to issues like submission and obedience, contrast the world’s reaction to the Christian’s reaction (Phil 2:14–15).


    1. So, what is this plan exactly? Will this restart at the beginning of next year?
  • I'm not sure where to post? I've been participating in the New Testament Reading Plan recently and have a bible study question.Reading Romans 11:22-23 I am wondering if this means you can lose your Salvation or something else.I've been looking at some commentaries and praying about it.Would love to hear the community input!!
    1. This is a difficult question. Some christian traditions (mostly the Reformed and the Baptist) deny that people can lose their salvation, and try to reinterpret biblical passages that seem to clearly indicate otherwise. Their argument will often come to the point that when people - from our human perception - lose their salvation this just confirms that they did not have it in an eternally relevant manner in the first place. From this view, "warning passages" like the one you cited and the ones in the book of Hebrews are often interpreted as not meant to indicate that people actually can lose their salvation, but used as the means by God to keep people persevering in their faith. A deep exegetical discussion of this question is found in I Howard Marshall's book "Kept by the power of God" - unfortunately the Logos edition of this is currently buried in a larger bundle still in development: https://www.logos.com/product/176495/wipf-and-stock-systematic-studies-collection#004
    2. Thank you!!!!
    3. KA, Another way to look at the question you ask is, "Can a person be enlightened by God and engage in the things of God, but not be transformed?" The answer to this question is obviously "Yes." We have two biblical examples in Judas Iscariot and Lucifer. Both were direct witnesses to God and how He works.  Judas Iscariot spent roughly 2 years with Jesus during His ministry in the Galilee. He was part of Jesus' inner circle. He heard the words, experienced the wisdom, witnessed the miracles, and yet when the time came to make his decision for or against Jesus, he betrayed Him.  Lucifer has experienced God in a way that we are unable to while we are here in our fleshly bodies. He has directly seen God's majesty with the Father seated on His throne. However, Lucifer also betrayed God. (Yes, the Angels have free will as well). When I first started as Pastor, I was very much in the "Yes, you can lose your salvation" camp. As your reference and NB.MicK both point out. Yet as I began to look at that question through the "Is it possible to be enlightened but not transformed?" argument, I have found myself thinking that it may very well be "Once you are transformed, you are then saved in such a way that you cannot lose your salvation. But if that were the case, then that would violate our "Free Will."  Like many, I am still 100% unsure about which it is. There are people in both camps who are much smarter than I am and have the language and cultural skills to back their position. When asked this question, I then rephrase in the way as mentioned above. But then I remind them that If we are indeed Christians, then why would we ever want to test God to the limit that we would lose our salvation.  I know this doesn't answer your question. But I hope it does cause you to think about it and do your own investigation. It may very well be that this is a question that is not supposed to have a definitive answer. That way, we have a fear of punishment when we push the limit.
  • New Testament Reading Plan Week 22: Romans 15–Ephesians 3

    1. In Romans 15:1–14, Paul makes a final appeal to unity, charging all believers to consider what they’re willing to give up for the sake of the body of Christ (cf. Psalm 133:1). Think of your own faith journey. What cultural hang-ups or ethnic prejudices do you have that might be negatively influencing the body? Read Romans 12:16, 1 Corinthians 1:10, and Philippians 2:2. Then, describe Paul’s oneness mandate for your own life.
    2. The biggest thrill of Paul’s life was to see God work through his ministry transforming lives. As you read Romans 15:14–21 about Paul’s desire to preach the gospel in new places, think of what it means for you to do the work of evangelism. What principles can you glean from Romans 15:20–21 for your own faith journey? (See also 1 Corinthians 3:10.) How should these principles affect your present or future ministry?
    3. Was Rome Paul’s priority according to Romans 15:23–29? Though he accomplished his missions, it was not in the way he planned (Remember: Paul was imprisoned for about three years in Caesarea [see Acts 25:8], then sent to Rome as a prisoner under house arrest for another two years [Acts 28:17–31]). What can you learn about God’s providential dealings with your plans from these verses?
    4. The word “in” occurs about 90 times in Ephesians, stressing the truth of the believer’s union with Christ’s death and resurrection. What spiritual blessings do believers receive, “in him”? (Eph 1:7). Contemplate these blessings—specifically redemption and the price Jesus paid to redeem you. How might God be asking you to respond? Consider Hebrews 5:9 and Philippians 2:1–11.
    5. Ephesians 1–3 are mostly given to doctrine. Notably, chapter 3 ends with a doxology reminding us of the true goal of prayer: the glory of God. Think about your own prayer life. Consider whether your requests bring him glory—or whether they have different motives.


    1. New Testament Reading Plan Week 21: Romans 10–14

      1. Romans 10 contains one of the most well-known passages on how to be saved (vv. 9–10), as well as the motivation for preaching the gospel (vv. 14–15). Think of your own faith story. How did you become a Christian? Who influenced you (and if you grew up as a Christian, who influenced your parents or guardians)? Pray about whose path you can step into to bring good news.
      2. As you read Romans 11, ponder how God used Israel’s hard-heartedness to draw in more people. How would you describe God’s role in salvation, based on this chapter? How involved is God in people coming to salvation, and how does Paul respond to God’s ways (vv. 33–36)?
      3. Romans 12 marks the letter’s shift toward application, cued by the word “therefore,” followed by commands. What are the three commands Paul issues to the Romans in 12:1–2. How do those commands relate to what you’ve read in Romans so far?
      4. In Romans 13, Paul calls the Roman believers to submit to their authorities, who at the time were greatly wicked and oppressive toward Christians. How does that context refine how we might apply 13:1–7? What about when the authorities call us to go against God’s will?
      5. Based on Romans 14, what is a stumbling block? Verses 13 and 23 provide clear directives for an otherwise “gray” issue. What are those directives? Ponder in your heart before the Lord if you have laid any stumbling blocks out (v. 13), and if any of your actions do not proceed from faith (v. 23).


      1. New Testament Reading Plan Week 20: Romans 5–9

        1. Paul teaches in Romans 5 about the righteousness we receive by faith in Christ. In verses 6–11, Paul ups the ante several times to show the expansiveness of the mercy we’ve received. Highlight phrases that include words like “more” or “not only that” to identify the ways Paul escalates the benefits of our salvation.
        2. Romans 6 teaches about our bondage to sin before and after salvation. Augustine explains our relationship with sin like this:
        • In Eden: we’re able to sin or not
        • Post-fall: we’re not able not to sin
        • With indwelling Spirit: we’re able to sin or not
        • In glory: we’re not able to sin

        As you read through this section, notice how Paul discusses these four phases, and reflect on the reality that one day we won’t be able to sin against God.


        1. In Romans 7, we see Paul at odds with his own nature: he doesn’t do the good things he wants to, but he keeps doing to sinful things he hates. Does this resonate with you? Reread Romans 7:15–23, then pray through Romans 7:24–25 and rejoice in the truth of Romans 8:1.
        2. Romans 8 is a favorite passage for many Christians, and it’s easy to see why. We find a proclamation of freedom, hope for our present suffering, and a soaring revelation of God’s love. Take some time to memorize this chapter, or choose a paragraph to commit to memory.
        3. In a chapter like Romans 9, it’s easy to get sidetracked from the text by difficult theological topics. It’s important, however, to follow Paul’s logic and understand what he’s trying to convey. What’s the main point of Romans 9? (Hint: look in verses 6, 16, and 31–32.) How does understanding Paul’s argument help us understand the rest of the chapter? How does Paul’s main point hold true today?


        1. I have always been confused on the teaching of God’s Election.I have forever been under the understanding that God gave all people free will to choose Him or not.I’d like to study this topic more in depth.
      2. Hello! Not sure if this is the place, but my Logos says the library is indexing and nothing happens. It's always at 0 percent and nothing is updating. Suggestions?
        1. Hello . I am not an expert, but with my laptop computer, if I close the cover so the computer goes to sleep, that will stop the indexing process. Not sure how to re-start it. One way that will work is to issue the command to rebuild the index, which will re-index the entire library, not just the recent additions. That will take more time but will get the job done. To do that type 'rebuild index' without quote marks in the go/command bar and hit return. Here's some help I found: https://support.logos.com/hc/en-us/articles/360007914192-About-Indexing
        2. Hi Eric, Thanks so much. It worked! I think what happened is that the electricity went out in the middle of the night while Logos was indexing. Now after rebuilding the index, everything is working. Thanks again, and God Bless!
        3. You're welcome, Yu Mei, I'm glad you have it working. God bless you as well.
      3. Hi! I noticed the sermon prep editor does not support export to powerpoint when offline. Anyone working with Faithlife know if this feature can be available offline sooner or later? I need this feature all the time and I believe everyone who does not have internet all the time also need it. Thanks! Any response is appreciated.
        1. There was a comment at https://community.logos.com/forums/p/130026/845581.aspx#845581 explaining that the rendered slides are downloaded from Faithlife servers (hence the requirement for Internet access). This was some time ago but I don't believe anything has changed - and I don't recall seeing any other requests for this but I might have missed them. It would be good to get an official response from Faithlife regarding any plans in this area but I doubt if it would be particularly straightforward to do.
        2. Thank you @Eric Seelye and @Graham Criddle for your reply. This helps.
      4. One God and one mediator
        Here Jesus is distinguished from the one God, meaning that Jesus is someone other than the one and only God. Paul does this in two ways. Firstly, Paul refers to two distinct parties, the one God and the one mediator. The fact Paul makes two statements—God is one, and the mediator is one—implies that these really are two distinct parties, not merely two names for the same party (which could be expressed as “there is one God and mediator”). But what about two distinct parties that overlap? For example, Jesus and the Trinity. Well, Paul's second way of distinguishing Jesus and the one God rules this out too. He calls Jesus the mediator between the one God and (the rest of) mankind. By definition, a mediator or intermediary cannot be a member of one of the parties they are mediating for; a mediator is a middle man who bridges the gap between two or more parties, allowing the parties to interact indirectly. If a mediator were a member of one of the parties they were mediating for then the parties would be interacting directly without mediation. Gal 3:19-20 teaches much the same, and is relevant to how God relates to His mediators. The same word μεσίτης (mesites) is used in Gal 3:19, 20, and 1 Tim 2:5. These verses tell us that although God can work through a mediator, “God is one” and “the mediator is not of one”, meaning either that God and the mediator together make more than one, or that the mediator is not part of any one party, let alone part of God, because God is one. Thayer's lexicon corroborates this interpretation: “every mediator, whoever acts as mediator, ἑνός οὐκ ἐστι, does not belong to one party but to two or more, Galatians 3:20. Used of Moses, as one who brought the commands of God to the people of Israel and acted as mediator with God on behalf of the people, Galatians 3:19”. So then, the one mediator between the one God and mankind cannot be a member of the one God. Although Jesus is a member of mankind, it is implied that the verse is only referring to the rest of mankind; Jesus can hardly be a mediator between God and Himself, nor does He need such a mediator. Consequently, the best way to interpret the “one God” is to understand Him to be the Father, in agreement with the rest of the epistle (1 Tim 1:17, 6:15-16) and other scriptural uses of the phrase εἷς θεός (“one God”; 1 Cor 8:6, Eph 4:6, Mark 12:32, Mal 2:10 Gk.).