In 1 Peter 3:15, the apostle urged his readers toward “always being prepared to make a defense to anyone who asks [them] for a reason for the hope that is in [them].” Scripture memorization is the best way to do that. Yes, the drilling will be worth it.

When I was in third grade, my mother enrolled me in Children’s Bible Drill. It was certainly a well-titled activity. After hours of memorizing Bible passages, the class “drilled” together, competing to find and recite passages the quickest—at military attention, no less.
I can’t say I enjoyed those drills. But what I’ve enjoyed over the past 30 years is being able to share the gospel using all the Scripture coded into my memory. You can do the same—and you don’t even need to sign up for Children’s Bible Drill. The key is memorizing some of the Bible’s simple verses for evangelism (besides the “Romans Road”). Let’s consider a few.
Memorize the Gospel
If you’re going to share the gospel, you’ll want to know verses that succinctly summarize the good news of Christ. One of my favorites is from 1 Corinthians 15:3–4, but there are others. These are passages that get to the gospel’s heart in a few short words:

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Cor. 15:3–4).
“For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Pet. 3:18).
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16).

Memorize the Bible’s Storyline
You might also consider memorizing verses that follow the Bible’s storyline of creation, fall, redemption, and restoration. Even if you don’t quote them verbatim, they can help you remember the movements of the gospel story. Here are some suggested verses to learn:

Creation: “In the beginning, God created the heavens and the earth” (Gen. 1:1).
Fall: “For all have sinned and fall short of the glory of God” (Rom. 3:23).
Redemption: “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4–5).
Restoration: “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” (Rev. 21:3).

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Written by Joseph V. (Josh) Carmichael |
Thursday, November 9, 2023
She has reminded me of God’s holiness that makes me tremble—and God’s compassion that never fails. Because of her ministry, I’m slower to be spiritually flippant and quicker to run to Jesus for comfort. Steele has helped me keep this life’s suffering in perspective as I look forward to heaven’s joy. She has deepened my love for the beauty of words, emotions, and God’s creation.

She’s been called the “poet of the Sanctuary,” and even “the all-time champion Baptist hymn-writer of either sex.” She penned hymns as a contemporary of Charles Wesley, John Newton, and William Cowper. Here’s a sample:
Awake, awake, the sacred song,To our incarnate Lord;Let every heart and every tongueAdore th’ eternal Word.
And she also proclaims God’s amazing grace:
Lord, we adore thy boundless grace,The heights and depths unknown,Of pardon, life, and joy, and peace,In thy beloved Son.
Still not jogging your memory? You’re probably not alone. These are the lyrics of Anne Steele (1717–78).
If she was so popular in the 18th century, why do few know about her today? Maybe, at least in part, because she was a Particular (Reformed) Baptist and an unmarried female (not named Fanny Crosby), and she suffered from poor health her entire adult life.
Approaching the Great Physician
Writing amid debilitating physical symptoms and emotional pain, Anne Steele didn’t spend time in the limelight. Her stepmother’s journals and letters reveal that Steele’s childhood included high fevers and fits caused by malaria—which eventually led to a nervous disorder—as well as severe toothaches, stomachaches, and other bodily afflictions. And, like most in her day, she endured the loss of family and friends in her youth.
The death of young people particularly affected her spirit. She took her pen to the Lord in the hymn “The Great Physician”:
Ye mourning sinners, here discloseYour deep complaints, your various woes;Approach, ‘tis Jesus, he can healThe pains which mourning sinners feel.To eyes long clos’d in mental night,Strangers to all the joys of light,His word imparts a blissful ray,Sweet morning of celestial day!
Steele knew spiritual pain and emotional darkness. A few stanzas later, she closed with a petition about physical infirmities, showing us how to pray for the sick to get well:
Dear Lord, we wait thy healing hand;Diseases fly at thy command;O let thy sovereign touch impart
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Given that our secular age is subjective and relativistic and therapeutic, the reality of objective, transcendent truth is practically incomprehensible to our neighbors and friends, including many within our churches as well. Unless and until that is challenged clearly and directly, what is said is liable to be understood and filtered through such subjectivism and relativism. Thus, the presentation of sin as primarily psychological, interpersonal, and sociological will invariably be understood on such terms. Such sin cannot make sense of why we needed the Son of God to assume our flesh, bear our sin, plunge down into death and hell, and rise again.   

During 2014, I sensed the ground beneath us was shifting. As a pastor, I determined it was necessary to speak more directly and firmly in addressing ideas that were becoming culturally and socially entrenched. I realized our reluctance, silence even, was not serving the people within our churches, who were being daily instructed by our surrounding secular culture. Furthermore, given that prevailing ideas about sexuality and gender pertained to our basic self-understanding as human beings, this offered an opportunity for us to know ourselves as male and female image bearers of God, fallen in sin, called to redemption in Christ, and to commend such knowledge as right and good and true. The interest in, and even volatility of, the subject matter could serve to have us know our own hearts before God, enriching our understanding that we are righteous in Christ, and not in ourselves. In other words, this was a teaching moment.
As we were going through a sermon series on 1 Corinthians at the church where I served, in preaching from 1 Corinthians 6, I taught on same-sex sexual relations and desire. I stated the Scriptures were clear regarding their sinfulness, and that this wasn’t an “agree to disagree” matter. In so doing, I spoke of this particular sin and temptation within our shared and desperate plight as sinners, who are justified through faith in Jesus Christ. Within our young church situated in a highly secular and skeptical cultural context, the sermon seemed to strike a chord on the whole. A professing Christian who left the church, who held an “affirming” view, admitted that I “tried really hard to be compassionate.” (that I “tried” was the best he could offer)
A point I made during the course of the sermon, which was necessary to address a culturally potent falsehood, was to forcefully denounce the comparison of the Christian understanding of sexuality to racism. Such association is a smear intended to discredit, and is wholly without merit.
Race is an amoral categorization of human beings based on appearance, physical characteristics, and ancestry. On the other hand, the way we experience and express our sexuality as male and female image bearers has to do with self-understanding, internal desires, and behaviors, which are moral or immoral, disobedient and sinful or obedient and pleasing to God. For example, “transgender” is not a kind of person one is, but a naming and identity opposed to God’s created goodness and definition. Sex has to do with love, marriage, procreation, and family. Neither race nor the unjust differentiation and brutal mistreatment of human beings on account of race have any bearing on this. Simply stated, race and sex are two starkly different categories.
Shortly afterward, in a discussion with a group of pastors, there was an overt expression of disbelief that I had dared to directly address the comparison of race and sexuality. This sense that I said what I’m “not supposed to say” struck me.
Secularization Meets Church
These fellow pastors were evaluating what I conveyed to them based on what I will refer to as the Secular-Sensitive ministry model. While the Secular-Sensitive ministry model often speaks of idols and warns against idolatry, it was clear there were certain cultural idols that were untouchable and not to be provoked. The thought I had in subsequently reflecting on our conversation was: “You cannot minister to people whose good opinion you are governed by, and whose hostility you determine must be avoided.”
It seems to me that in the Secular Sensitive model, the goal of the church service, and especially of the sermon, is to expertly and precisely fit the gospel into the unconverted heart. This is supposedly based on the truth of our common humanity as image bearers of God, and of common grace, in that God has not left “himself without witness” (Acts 14:17), but there is evidence of his goodness and presence within all cultures and times and places.
What is a sound theological conviction, with explanatory power, is misapplied, twisted, and hardened into a rigid and pervasive rule confining the gospel to being the fulfillment of misdirected desires and what might be worthwhile convictions.
What’s communicated is something like: “Look, unbelieving person, if you give him a chance, you’ll find that Jesus fits right into what you already believe. Jesus measures up to your expectations. Don’t you see how wonderful he is!” That’s the way of establishing common ground and is the platform from which the call to turn to Jesus is presented.
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