The Painstaking Way Jesus Empowers New Life

NEW MISSION: MAKE DISCIPLES

Matthew 28:18-20 is what Christians call the Great Commission, the dominant marching orders for all who have faith in resurrection. It can sound a bit militant: Take God’s authority and make disciples.” But remember, these orders are from the one who has laid down his life to save his enemies. Ironically, our orders are to invite through imitation. Our mission is to make disciples through our words and actions. Or, as Jesus said, “teach and obey.” In fact, it is when we experience the riches of renewal through Christ that we become, as Eugene Peterson says, “God’s advertisement to the world.”1 We make disciples by living resurrected lives and telling people about the resurrected Christ.

“There’s not a hint of coercion here. It’s a life of love. Jesus wants us to spread the gospel throughout the world by spending our lives for the sake of others. The power of the resurrection doesn’t end with us; it travels through us. Our commission is invitation. We invite others to join God’s redemptive agenda to restore human flourishing and remake the world. We are sent into the world to share the good news that Jesus has defeated sin, death, and evil through his own death and resurrection. Jesus is making all things new, and he calls his followers to participate in his work of renewal.

Distinctive Discipleship

Part of what makes this command such a “great” mission is its scope—all nations. When Jesus spoke these words, he was reorienting a primarily Jewish audience to a distinctly multiethnic mission. The Greek word used here is the same word that gives us the English word “ethnic.” It refers to the nations, not modernist geopolitical states, but non-Jewish people groups (Gentiles) with distinct cultures and languages. Our commission is not to Christianize nation-states, but to share the good news of what Jesus has done with all ethnic groups. Christ does not advocate what is commonly called Christendom, a top-down political Christianity. Instead, he calls his followers to transmit a bottom-up, indigenous Christianity, to all peoples in all cultures.

We should also note that this command is to make disciples of all nations, not from all nations. The goal of Christian missions is not to replace the rich diversity of human culture for a cheap consumer, Christian knock-off culture. Dr. Andrew Walls puts it well:

Conversion to Christ does not produce a bland universal citizenship: it produces distinctive discipleship, as diverse and variegated as human life itself. Christ in redeeming humanity brings, by the process of discipleship, all the richness of humanity’s infinitude of cultures and subcultures into the variegated splendor of the Full Grown Humanity to which the apostolic literature points (Eph 4.8 – 13).²

What we should strive for is distinctive discipleship, discipleship that uniquely expresses personal faith in our cultural context. Disciples in urban Manhattan will look different than disciples in rural Maehongson. These differences allow for a flourishing of the gospel that contributes to the many-splendored new humanity of Christ. Simply put, the message of Jesus is for the flourishing of all humanity in all cultures.

Jesus informs our resurrected life. He gives us a new and gracious authority, a new identity, and a new mission. With that in view, what does it look like to participate in this task of renewing the world? Where do we begin? Jesus has painted for us a great picture of the new life. Let’s turn now to the daily implications of resurrection life.

IMPLICATIONS: RISKING FOR HUMANITY

If Jesus did, indeed, rise from the dead, we have nothing to fear and everything we need. All that we strive for is fulfilled in Jesus. All that we seek to avoid has been resolved by him. For example, if Jesus rose from the dead, we no longer need to strive for acceptance because we are now accepted by him. If Jesus rose from the dead, we don’t need to fear death, because it has been defeated. This means that we are free to smuggle medical supplies into Burma, even at the risk of death, knowing that our eternal fate is already sealed. We can move to distant countries to invest in development and renewal because Christ did the same for the world. Like the early Christians, we can care for the poor and marginalized in our cities. If we have resurrection life, we will have courage to take risks in the name of love. . . .

This is the power of the resurrected life. Serving others is a sacrifice, yes. But that sacrifice is filled with joy. You won’t be able to imagine living any other way.

Why?

Jesus tells those who follow him to leave all they have behind, to give their lives to the poor, to love their enemies, and to be a blessing to the world. Let’s not pretend this is easy to do. Following Jesus will require your whole life. Not just part of it. Not just your leisure time. Not just some of your budget. No, it requires your whole life. It will feel like death and suffering at times. It will feel that way because you are laying your life down. That’s what the resurrection looks like in daily life. We do not hold anything back—our talents, possessions, or time—because we live with the certainty that death and sin have been defeated.

There is no sugarcoating it. You will lose your life. In its place you will find a vibrant, full, and eternal life. By dying to ourselves we become alive to the power of Christ through the Holy Spirit. The same power that raised Jesus from the dead empowers us to live a life for Jesus. His death and resurrection have become our death and resurrection. Our old life is gone, and we now experience a new authority, identity, and mission. This is why we give, celebrate, and serve: we have died and have been raised again to experience new and abundant life.

—

Jonathan K. Dodson (MDiv; ThM) serves as a pastor of City Life Church in Austin, Texas. He is the author of Gospel-Centered Discipleship, Unbelievable Gospel, and Raised? He has discipled men and women abroad and at home for almost two decades, taking great delight in communicating the gospel and seeing Christ formed in others. Twitter: @Jonathan_Dodson

Brad Watson serves as a pastor of Bread & Wine Communities in Portland, Oregon. He is a board member of GCDiscipleship.com and co-author of Raised? His greatest passion is to encourage and equip leaders for the mission of making disciples. Twitter: @BradAWatson

(Editor’s Note: This is an excerpt from Raised? by Jonathan Dodson and Brad Watson available from Zondervan. It appears here with the permission of the author and publisher. For free resources and preorders, visit raisedbook.com.)

^{1. Eugene Peterson, Practice Resurrection (Grand Rapids: Eerd- mans, 2010), 13 – 14.↩ 2. Andrew Walls, The Missionary Movement in Christian History (Maryknoll, NY: Orbis, 1996), 51.↩}

Why the Meaninglessness of Life?

Have you ever been struck by that feeling of pure meaninglessness? That deep down feeling in your heart of meaninglessness. Perhaps it occurs when you are at work or when you are alone. Does it happen occasionally or constantly? Some may not have any idea what I’m talking about. That’s ok. I must admit I have experienced this meaninglessness a number of times throughout my life. It’s never been fun, but honestly this meaninglessness has taught me something that is extremely important.

A Universal Issue

Scientist and atheist Richard Dawkins says,

“In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.”

From continent to continent, meaninglessness seems to reign supreme. At first glance, it might not be easy to recognize because we tend to mask meaninglessness with busyness or pleasure. But it is there. We toil and strive to find meaning in this cold, dark universe every day of our lives, and if we are honest with ourselves we rarely find meaning. Sure, there are times when we might experience pure bliss and euphoric sensations, but that existential angst is still lives.

The Void

We all experience meaninglessness—a hole within our soul. This is what encountering the void is like. The void within our souls has been a part of the human condition ever since the Fall of Adam and Eve in the garden (Gen. 3). This deep chasm of meaninglessness that we all find within ourselves searches constantly to be filled. This is why our search can sometimes seem like it’s complete. We temporarily fill the void with a number of earthly goods (relationships, sports, alcohol, work, drugs, etc). We may feel like there is no void within ourselves when we are intoxicated by earthly pleasures. Nevertheless, as time passes, the void will make itself more known. It is inevitable. You cannot escape it.

The Absurd

Albert Camus, philosopher and journalist, says, “Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy.” The reason he could make such a statement is because he was willing to admit the absurdity of life. You might not know, but it was some of Camus’ views that contributed to the formation of a philosophical position that came to be known as absurdism.

The absurd is all about a conflict. The conflict is between (1) the human tendency to seek inherent value and meaning in life and (2) the human ability to find any.1 Isn’t that our struggle today? Don’t we wake up and face this absurd reality every day? So what is the solution to man’s perennial problem?

The Solution

C.S. Lewis once said, “If we find ourselves with a desire that nothing in this world can satisfy, the most probable explanation is that we were made for another world.” Perhaps this thought is just simply too good to be true. But just maybe, Lewis was right. I have never heard a Darwinian explanation that accounts for man’s constant search for meaning. How can unguided Darwinian naturalism account for our innate subjective desire to find meaning in life? How can Darwinism account for the desire that human beings deal with every day as we driven to find our place in this world?

This is where C.S. Lewis provides a solution to this problem facing humanity. When faced with the reality of living in a meaningless universe, experiencing the void daily, and facing the absurd constantly, man seeks meaning with something outside of oneself. Something to fully satisfy. Something that will make man feel alive.

The Answer

Perhaps you think that Christians are just wishful thinkers. Intellectually inferior people who must believe in some personal deity who cares for them because they can’t handle meaninglessness of life. Perhaps this really is the way world is. But maybe it isn’t. Maybe the one called Jesus was who he said was (Jn. 14:6). What if he did descend from his heavenly kingdom to redeem humanity (Jn. 6:38)? If he is who he claimed to be, it changes everything. It changes the way we view the universe, the void, and the absurdity of life.

Of course, I am not naive. If you come and drink from the living well, it doesn’t mean you will never struggle against meaningless in life (Jn. 4:14). I am a Christian pastor and I struggle with this almost daily. Even the most faithful Christians have struggled in this life. There’s little doubt that you would too. The ramifications of sin stretch deep and wide.

But Jesus is the answer to the absurdity of life. Why then do I feel like he’s not so often? Perhaps this is because my lack of faith. However, we must boldly and daily approach God and confess, “I believe; help my unbelief” (Mk. 9:24). We must cling to the gospel during our darkest days. We must remember the promises of God. Maybe one day in the new Heavens and the new Earth we will all understand why we had to struggle. Until then, the struggle is real, and the feeling of meaninglessness still lives. Keep holding on, friends. You are not alone in this battle. We struggle together in Christ.

—

Matt Manry is the Director of Discipleship at Life Bible Church in Canton, Georgia. He is a student at Reformed Theological Seminary and Knox Theological Seminary. He also works on the editorial team for Credo Magazine and Gospel-Centered Discipleship. He blogs regularly at gospelglory.net.

The Incredible Way Jesus Suffered in Selma

I saw the movie Selma with my wife in January. I was wrecked. I do not cry often, especially not in films, but along with the stories of the martyrs, the history of the struggle against slavery, Jim Crow, and segregation move on my heart. I wept as I have not wept in years. The kind of tears that wrench your gut and stick in your throat for hours. As I went home that evening, just thinking of the various injustices and degradations depicted threaten to bring on another torrent. I was exhausted with the grief and, yes, the heaviness of hope. I am no film critic, but the film was powerful. I strongly suggest you go watch it. It is not just Black history, or American history, but our history, as Christians and humans made in the image of God. The depth of human depravity, the height of human courage, and the slow, but inevitable coming of justice—however partial, however incomplete–is a story that will not sit easy, but builds you and blesses you nonetheless.

While I could profitably take up many spiritual and theological themes, I want to talk about Jesus and Selma. Or rather, I want to ask a specific question about what our Christology, our view of Jesus, has to do with our view of what happened in Selma and what happens in the suffering of God’s people around the world. Admittedly, this is not the only question, and maybe not even the most important Christological question raised by the film, and yet I want to briefly address it nonetheless, because I think there is comfort and challenge involved here.

Does God Cry?

In the middle of the film, when Martin Luther King Jr. is out of town, a small band of Selma protesters engage in a night march. The police get wind of it and decide to teach them a lesson by ambushing them with a wave of brutality and violence. In the middle of it all, one young protestor, Jimmie Lee Jackson, is shot and killed protecting his mother and grandfather. It is wrenching and heartbreaking. When he hears the news, King comes to visit Jackson’s grandfather and speak some words of comfort. King addresses him and assures him that Jimmie will not have died in vain, but the very first words he says, are something to the effect of, “I want you to know that when Jimmie died, God was the first to cry. He was the first to shed a tear.”

It is a powerful moment, especially as you watch Jimmie’s grandfather look at King with an expression of humility, comfort, and deep pain and say, “Oh yes, I believe that. I know that.” The words are so appropriately-timed and attuned to speak a message that provides balm for the soul. God knows your pain. He is not distant from your cares and woes. They are his cares and woes. Your tears do not fall to the ground alone but join with those shed from heaven above, by the God of all creation.

Of course, the question that struck me in the theater was, “Is that true? Does God shed a tear for Jimmie?”

A God Who Cannot Suffer Becomes A Redeemer Who Can

I asked the question because, as Wesley Hill recently reminded us, for most of her history the church has taught the doctrine of impassibility. The nearly unified confession of church history until about the 20th Century was that, strictly speaking, God does not and cannot in suffer passions—be overwhelmed by irrational or uncontrollable feelings—or be acted upon in his divine nature. The Triune God is the author of life whose own glory is that of perfect, unchanging glory. He is incapable of being overwhelmed or overcome in his divine life. So does God cry? Well, in a sense, no. God is spiritual, not physical. In himself he cannot be overwhelmed as we are, have an adrenaline rush with a flush of the face, a flaring of the nostrils, or an unbidden moistening of the tear-ducts. God does not cry.

At the same time, though, as Ben Myers reminded the attendees of last week’s LA Theology conference, for the Church Fathers the presupposition of impassibility is precisely the logic behind the cross. As I’ve explained before, God’s impassibility does not mean that he does not care, or that he has no emotional life—he does. It’s just that we should not think of it precisely as we do our own. In fact, this is the glory of the God of the gospel—we find a God who cares so much that the one who cannot suffer and die in his own nature, takes on human nature in order to suffer and die with us and for us. The impassible God loves so implacably that he overcomes the obstacle of his own perfect life in order to participate in our life, so marred with pain and sin, to redeem us from it. In other words, the God who could not suffer, became a Redeemer who could.

Jesus is the God who became human so he could shed tears with us at the tomb of Lazarus.

Eternal Mediator

What now, though? The Scriptures teach that this God-man is the one who, after his Resurrection, was exalted to the right hand of the Father in order to intercede for us even now. According to Hebrews, like Melchizedek, Christ “continues a priest forever” (Heb. 7:3). The Son of God, the second person of the Trinity is currently a human seated on the throne of the universe. If it is not too speculative, I would hazard the courage to say that Jesus is the God who can still shed human tears for his people in this world racked with sin and injustice.

I say this on the basis of Acts 9, when the Resurrected Christ comes to Saul, the marauder of the church and says, “Saul, Saul, why do you persecute me?” The Risen Christ so identifies with his people that any assault on them is an assault on him. Their suffering is his. Their tears are his. As Calvin writes about this passage:

[T]he godly may gather great comfort by this, in that they hear that the Son of God is partner with them of the cross, when as they suffer and labor for the testimony of the gospel, and that he doth, as it were, put under his shoulders, that he may bear some part of the burden. For it is not for nothing that he saith that he suffereth in our person; but he will have us to be assuredly persuaded of this, that he suffereth together with us, as if the enemies of the gospel should wound us through his side. Wherefore Paul saith, that that is wanting in the sufferings of Christ what persecutions soever the faithful suffer at this day for the defense of the gospel, (Colossians 1:24.) –Comment on Acts 9:4

Though impassible in his own nature, in Christ, God suffers in and with his people. Jesus is the God who cries for Jimmie Lee Jackson.

These tears comfort those suffering under grave oppression around the world. Whether it be the marchers in Selma, laboring for the justice of God’s kingdom, or the persecuted church around the world, God’s joy and impassible life does not mean he is separated from our pain and struggle. He is there in the heart of it, working to redeem it.

Yet the Gospel moves us beyond the tears of Christ to remind us that by his once and for all suffering on the Cross and victorious Resurrection, Christ has secured the day when “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” (Rev. 21:4)

May we look forward to that day as we look about our world filled with injustice and pain. May that hope gird us up as we shed the tears that will inevitably come as we follow Christ in looking the brokenness of the world, in order to meet it with the gospel of our justice-loving God.

—

Derek Rishmawy is the Director of College and Young Adult ministries at Trinity United Presbyterian Church in Orange County, CA. He got his B.A. in Philosophy at UCI and his M.A.T.S. (Biblical Studies) at APU. He also contributes at the Gospel Coalition, Mere Orthodoxy, and Leadership Journal, as well as his own Reformedish blog.

Original posted at DerekZRishmawy.com. Used with permission.

How to Successfully Argue Your Point But Miss the Gospel

Why are Christians so unkind to one another and the world? Why do we criticize, degrade, and dismiss? Why do we act like jerks? I have experienced the sting of Christian criticism many times as I’ve posted Scripture or encouragements online. I’m sure you’ve experienced this, too. Christians critique my use of the Bible and correct my theological positions. This happens so frequently on Twitter, there is now a hashtag, #JesusJuked, for Christians who use Scripture as a correction-weapon to tell others how they are wrong. This isn’t cool and this isn’t classy. Nowhere in the Bible has God given us license to treat each other like jerks.

If we continue to pridefully announce our objections to everything, we will soon lose credibility to speak the truth of the gospel. We will be known for our desire to be right and prove others wrong, instead of being known for our love for one another. The world will not believe our points about God’s love when they are delivered with disrespect and pride. Some Christians have been so busy trying to make their argumentative points, they have lost the opportunity to make a difference. It’s that kind of non-Spirit-led, fleshly preaching that turns people from the gospel everyday.

Again, why do we act with such pride and arrogance toward one another?

At the root, we are relying on our own intellect, ego, and proven arguments instead of Christ. We are prideful and think we can get people to see the truth in our own strength. We trust our smarts and wit more than Christ. With our eyes on our selves, we miss others and the gospel.

A Matter of Control

Today, we have access to the Holy Spirit’s power to control our lives. The Holy Spirit empowers us to live with “gentleness and respect” (1 Pt. 3:15) and be “the aroma of Christ” (2 Cor. 2:15) to the world around us. God has commanded us to walk and live by the Spirit.

But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. —Galatians 5:22-23

Scripture tells us “when the Holy Spirit controls our lives” we will have certain characteristics that demonstrate his character. Through our words and actions people should see certain aspects of God’s character: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control. If we are speaking out of bitterness, anger, frustration, fear, we are not being controlled by the Spirit. The fruits of the Spirit are the picture of what it looks like to follow Jesus. If our actions do not display these fruits, we aren’t being controlled by the Spirit.

We often get confused into thinking our frustrations and bitterness are actually righteous obedience. The reality is, however, the righteous acts are those of peace, patience, and kindness.When we aren’t patient with our unbelieving neighbor and his journey with faith, we are not living by the Spirit. When we lose our temper when our co-worker asks another hard question, we are not living by the Spirit. However, when pursue peace among those quarreling in the office, we are living by the Spirit. When we sacrifice our Saturday to help our neighbor with their yard-work, we are living by the Spirit. As the Spirit controls our lives, we become a better picture of God’s character and the gospel.

We not only need to live Spirit-filled lives, but also Spirit-controlled lives. If you don’t know if your actions or words are from the Spirit, ask: Is this statement done out of joy? Done out of love? Done out of gentleness? Done out of kindness? If the answers are no, it’s not of the Spirit.

A Better Way Called Grace

Make no mistake. We are called, as Christians, to persuade others towards the gospel. It is one of our main responsibilities. Paul says: “Since, then, we know what it is to fear the Lord, we try to persuade others. God knows we are sincere, and I hope you know this too” (2 Cor. 5:11). We are to share the message of grace.

I’ve been asking myself a question lately, and it has been wrecking my heart: “How is the world supposed to see the grace of God if the people of God are not gracious?”

The wise in heart are called discerning, and gracious words promote instruction. —Proverbs 16:21

The writer of the proverb is saying: “Gracious words make a person persuasive.” It is not our arguments or our tight-doctrine that make us persuasive to people. It is the graciousness, love, and joy that only comes from a Christ-filled and Spirit-controlled life. If we walk in step with the Spirit and exhibit these characteristics to a world thirsty for grace, who wouldn’t want to be around us?

When we are gracious, we introduce a little more of the character of God to the world. God, more than anyone, has the right to banish us, to speak ill of us, to expose our heart’s motives, to reveal how wrong we are, and yet God is gracious. He doesn’t critique, jab, or #JesusJuked his children.

The gospel shows us that God is not running after us to smite us, but to save us. “God so loved the world,” and “God did not come to condemn the world, but to save the world through Him” (Jn. 3:16-17). God lavishes us with grace.

The gospel is not our work, our rules, or our religious structure. It’s the news that Christ has come, died, and rose again for the sake of us sinners. God wants to reconcile people to himself and he’s given everything in his Son to reconcile people to himself. God has done it all for us and that is grace. That’s the gospel the world needs to hear. It’s this simple proclamation and the hearing of this good news that transforms the human heart.

This gospel preached graciously does something profound to the human heart. When we talk about who Jesus was, and what he did, and his great love and gracious covering for our sin—God takes it and drives it supernaturally into the human heart, and the Holy Spirit draws people into faith in Christ. As we graciously share this story of Jesus, the graciousness of God is evident and draws people to the grace of Christ that can save them. When we pridefully argue our points, the message of grace is lost.

—

Matt Brown is an evangelist, author of Awakening (2015) and founder of Think Eternity.

6 Essential Ingredients for Repenting of Pornography

Recently a new survey commissioned by a nonprofit organization called Proven Men Ministries and conducted by the Barna Group took a national representative sample of 388 self-identified Christian adult men. The statistics are alarming and paint a picture of the serious problem of pornography. The statistics for Christian men between 18 and 30 years old are particularly striking:

• 77 percent look at pornography at least monthly.
• 36 percent view pornography on a daily basis.
• 32 percent admit being addicted to pornography (and another 12 percent think they may be).

The statistics for middle-aged Christian men (ages 31 to 49) are no less disturbing:

• 77 percent looked at pornography while at work in the past three months.
• 64 percent view pornography at least monthly.
• 18 percent admit being addicted to pornography (and another 8 percent think they may be).

Even married Christian men are falling prey to pornography and extramarital sexual affairs at alarming rates:

• 55 percent look at pornography at least monthly.
• 35 percent had an extramarital sexual affair while married.¹

These statistics are alarming; in fact, they are downright discouraging. The porn addict lives in a world where they go through a cycle of feeling sorry for what they did, but never coming to see the gospel seriousness of what they have done. The statistics show we must help porn addicts understand the seriousness of their sin, the nature of true biblical repentance, and turning away from sexual sin to Jesus Christ. The great Puritan author, Thomas Watson, once said there are six ingredients for true repentance.

First, sight of sin

A person comes to himself (Lk. 15:17) and clearly views his lifestyle as sinful. If we fail to see our own sin, we rarely, if ever, are motivated to repent.

Second, sorrow for sin (Ps. 38:18).

We need to feel the nails of the cross in our souls as we sin. Repentance includes both godly grief and holy agony (2 Cor. 7:10). The fruit of repentance is showed in genuine, anguishing sorrow over the offense itself, not just the consequences of it. Sorrow for sin is seen in the ongoing righteous actions it produces. True repentance lingers in the soul and not just on the lips.

Third, confession of sin.

The humble sinner voluntarily passes judgment on himself as he sincerely admits to the specific sins of his heart. We must not relent of our confession until all of it is freely and fully admitted. We must pull up any hidden root of sin within our heart. “Beware lest there be among you a root bearing poisonous and bitter fruit” (Deut. 28:19).

Fourth, shame for sin.

The color of repentance is blushing red. Repentance causes a holy bashfulness. Ezra says, “O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens” (9:6). The prodigal was ashamed of his sin that he did not feel he deserved to be a son anymore, but the Father wouldn’t have him back as a servant. He was his son (Lk. 15:21). Sin brings us low trying to shame us to despair, while godly shame drives us to repentance and moves our hearts toward gratitude to Christ. John Owen provides us an example in his On Mortification:

What have I done? What love, mercy, what blood, what grace have I despised and trampled on? Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Spirit for his grace? Do I thus requite the Lord? . . . What can I say to the dear Lord Jesus? . . . Do I account communion with him of so little value? . . . Shall I endeavor to disappoint the [very purpose] of the death of Christ?²

Fifth, hatred of sin.

We must hate our sin to the core. We hate sin more deeply when we love Jesus more fully. Repentance begins in the love of God and ends in the hatred of sin. True repentance loathes sin.

Sixth, the turning away from sin and returning to the Lord with all your heart (Joel 2:12).

This turning from sin implies a notable change—“performing deeds in keeping with their repentance” (Acts 26:20). “Thus says the Lord God: Repent and turn away from your idols and turn away your faces from all your abominations” (Ez. 14:6). We are called to turn away from all our abominations, not just the obvious ones or the ones that create friction with others. The goal of repentance is not to manufacture peace among others with perfunctory repentance, but rather to turn to God wholly and completely. This repentance most importantly is not just a turning away from sin. It also necessarily involves a turning in “repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:21). Here is the joy found in repentance. “It is God’s kindness that leads us to repentance” (Roms. 2:4). We rejoice that Christ has done so much for us and continues to do for us.

By understanding the seriousness of sin and biblical repentance, we can come to understand that the captives have hope and freedom in Jesus Christ. He came to set them free. While we live in a world that is full of bad news, in the midst of the bad news of our sin there is hope and healing from sexual sin. In the midst of your struggle look to the beauty of Jesus in the cross. Gaze at the wonder of the cross.

Look to Jesus—he is the cure for sexual brokenness. Jesus is in the business of setting the captives free through his finished work. No matter your sexual history, Jesus alone can make you pure again. Turn to him, and trust in him. He is all you need.

I urge you to heed the words of J.C. Ryle who wrote,

Look at the cross, think of the cross, meditate on the cross, and then go and set your affections on the world if you can. I believe that holiness is nowhere learned so well as on Calvary. I believe you cannot look much at the cross without feeling your will sanctified, and your tastes made more spiritual. As the sun gazed upon makes everything else look dark and dim, so does the cross darken the false splendor of this world. As honey tasted makes all other things seem to have no taste at all, so does the cross seen by faith take all the sweetness out of the pleasures of the world. Keep on every day steadily looking at the cross of Christ, and you will soon say of the world, as the poet does—

Its pleasures now no longer please,


No more content afford;

Far from my heart be joys like these,


Now I have seen the Lord. As by the light of opening day


The stars are all concealed,


So earthly pleasures fade away


When Jesus is revealed.”³

^{1. For more on these statistics please go to http://www.provenmen.org/2014pornsurvey and www.covenanteyes.com/pornstats/↩}

^{2. Quoted by Timothy Keller, Romans 8-16 For You. The Good Book Company, 2015. 24.↩}

^{3. J.C. Ryle, The Cross of Christ, accessed January 5th, 2015. http://www.gracegems.org/23/Ryle_cross.htm↩}

—

Dave Jenkins is the Executive Director of Servants of Grace Ministries, and the Executive Editor of Theology for Life Magazine. He and his wife, Sarah, are members of Ustick Baptist Church in Boise, Idaho, where they serve in a variety of ministries. Dave received his MAR and M.Div. through Liberty Baptist Theological Seminary. You can follow him on twitter @DaveJJenkins. Find him on Facebook or read more of his work at servantsofgrace.org.

Adapted from Servant of Grace. Used with Permission.

Why You Should Care for Creation Now

Gnosticism was at the heart of much of the New Testament writers’ objections. At its root, Gnosticism argued that the material world was bad, and the spiritual world, or realm, was good. The majority of Gnostics, then, practiced a mix of asceticism and even philanthropy as they tried to divest themselves of material goods in an attempt to pursue knowledge through the spiritual world. The New Testament writers wrote in detail about the danger of Gnosticism, and we consistently affirm their objections, but when it comes to the underlying theology in Gnostic thought, I wonder if the church isn’t guilty of embracing its premise? Since I was a small child, I have been taught that our time here on earth was limited. All of history points to the return of Jesus Christ when he would call his children home to his eternal kingdom. Earth, then, is a temporary holding place—a place for us to live in such a way so we honor God, but a temporary home, none-the-less. Popular songs have been written for decades now celebrating this truth. The chorus of the old Southern Gospel song, “The Old Gospel Ship” seems to embrace that philosophy.

I'm a gonna take a trip In the good old gospel ship I'm goin' far beyond the sky I'm a gonna shout and sing Until all the Heavens ring When I bid this old world goodbye

I’m not trying to pick on musicians, but the church has been celebrating both the badness of this world and the goodness of some other, better, world for a long time now. We like the spiritual world off in the distance, and we diminish, or even discredit, this world—this physical world. Fundamentally, though, when I look at scripture I see a couple of things pointing to this being a thoroughly Gnostic—and thoroughly non-Christian—approach.

This World Is Not Our Home?

First, any theology viewing this world as bad and abandoned by God, conflicts with Scripture’s testimony that the world was created before the existence of sin. God declared of his created world, “It is good.” The created world is God’s good plan intended for our good and his glory. When we dismiss this world as temporary, we do violence to the biblical text. Scripture teaches God’s plan involved this good creation from the beginning.

Secondly, viewing the world as inherently bad and soon to be destroyed or abandoned is to ignore Romans 8 and its thoughts about God’s future plans for his creation.

For the creation eagerly waits with anticipation for God’s sons to be revealed. For the creation was subjected to futility—not willingly, but because of Him who subjected it—in the hope that the creation itself will also be set free from the bondage of corruption into the glorious freedom of God’s children. —Romans 8:19-21

Note creation itself is groaning for Christ’s return because it will be set free into the same kind of freedom that God’s children will experience. The point of the text is God moves toward the resurrection/restoration of his creation, in the same way he moves towards the resurrection/restoration of his children. When we treat this world as if it’s temporary we treat it in a way God himself doesn’t treat it.

I hear one primary objection to this. Some might say scripture indicates God will “burn up” the earth, as some translations describe it (see 2 Peter 3:10). However, seeing this text in context, we understand this burning not as destructive, but cleansing. 2 Peter 3:6 tells us this burning was foreshadowed in the flood of Noah, so indicates God’s use of fire to purify his creation—ultimately leading to its resurrection/restoration.

In light of all this, what are we to make of it, and why does it matter?

The Welfare of Our World

First, in light of God’s work to restore this world, we would do well to treat it as if it’s not just our temporary home. God is working to resurrect not only his people, but all of his created order. Secret agents that sneak into a country, accomplish their mission, and then get snatched up by a black helicopter to take them home makes for a great action movie, but for a bad gospel story. Let’s embrace the world around us as part of God’s good plan for his people.

Second, our behavior in this world, in this life, should model and foreshadow God’s work of ultimate resurrection/restoration. As current residents of the kingdom of God, whose allegiance lies with King Jesus, we are called to live now as we will live then—when his kingdom has been fully culminated. We are called to work in such a way so we model his work of restoration. This is why, for instance, creation care is a deeply biblical concept.

Finally, let’s be cautious of embracing any theology that encourages us to escape the world, rather than embrace it, love it, and work to see God’s order restored in and among it. As God reminded the Jewish exiles in Babylon in Jeremiah 29, our call is seek the good of our culture, not to isolate ourselves from it, or try to escape what’s around us. Instead, let’s recognize God has placed us here, in this place and at this time, to declare and display his gospel, working to bring his blessing—his shalom—to the places we call home, modeling in this time and place the ultimate restoration he will fully bring about in the day of his return.

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Micah Fries is the Vice President of LifeWay Research. He has served as a Senior Pastor in Missouri and a missionary in West Africa, prior to coming to LifeWay. Connect with Micah on Twitter.

Why Create Disciple Multiplying Movements

Historically, movements stop because they were primarily leader-led information dumps. Information isn’t a bad thing, but information-driven movements are limited in influence. Why should we create disciple multiplying movements? How can we create them?

It's What We Were Made For

In the garden of Eden, we see image bearers of God made to be fruitful and multiply (Gen. 1:22, 26-28). By issuing his first great commission, God did not merely intend for us to have more people over for Thanksgiving dinner. Rather, he wanted his beautiful image to fill the entire earth through the multiplication of his image bearers. But through Adam, we sinned and were separated from God.

In the attempt to author our own story, we sought center stage—pushing God's goals for us aside. We sought to multiply our image for the sake of our own fame rather than God's fame.

When someone repents and turns to God, we must show them their new mission by pointing back to the garden. We must show how their mission is all about multiplying for the sake of God's glory, not multiplying a life all about them and their legacy.

Most small groups in churches believe their goal is to get to know each other or form a close bond. If this is the goal, multiplication will never be desired. Drawing close to one another is not the goal of missional community, but making disciples who make disciples is (being fruitful and multiplying images of Jesus). Drawing close to one another happens because Jesus has given us the same Father, and we are a part of the same family. So, forming a close bond is a bi-product rather than the goal of living together on mission as family.

This Must be on Our Lips

If our goal is to make disciples who make disciples (to be fruitful and multiply), then multiplication must be on our lips constantly. I tell those who aren’t even followers of Jesus yet, that we desire to see communities like ours across the world doing the same thing. So, when they join our community as a follower of Jesus, they’ve already been discipled to know that we desire multiplication.

But it doesn’t stop there. We continue to talk about it as a group and continue to seek to hear from the Spirit on his timing and his power to send us out. The best way I can describe this is by relating it to your child. Do you desire to see your child stay in your house until they die? Or do you desire to see them leave the house and have a family of their own? Do you then wait until they are eighteen and spring this on them and then kick them out? Or, do you continue talking to them about it, train them and seek for them to be ready when the day comes to leave your house and go and be fruitful and multiply with their new family? This is the same thing we need to be doing with our church families. We need to seek to see them grow in maturity and grow in the gospel so that they too can lead a family of missionary servants to live out the effects of the gospel with those around them.

People often ask me how I make it easy for our groups to multiply. I say the same thing every time—You must regularly talk about multiplication and train the next group for its certainty. It must always be on your lips and prayers, and always on your people’s lips and prayers. If it’s not, then it will be very difficult when it happens—like kicking out your unsuspecting child and telling them it’s healthy.

Transforming and Transferable

You will do well by building the foundation of multiplication. You will also do well by regularly talking about it and listening to the Spirit in the process. But what happens if you have no leaders to lead the multiplication? This is where many groups and movements fail. The reason is that people in the group look at the leader and think, “There’s no way I can do what he’s doing. This takes too much time and too much theological knowledge.” Not only that, but you’ve merely spoken about multiplication without transforming people’s hearts to seek it out.

Merely talking about making disciples is sometimes fun and it’s a great theological exercise for the mind. But mere talk and theologizing rarely inspire people to make disciples.

If you desire to see others gripped to make disciples, you must not only penetrate their intellect. You must also aim at their hearts. If you merely aim at their heads with theological reasons why it’s good to make disciples, people will always come up with reasons why they are not convinced of its realities.

I think of Jonathan Edwards when he spoke of God’s holiness and grace and compared it to honey.¹

In this way, he says, there is a difference between having an opinion that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former, that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. When the heart is sensible of the beauty and amiableness of a thing, it necessarily feels pleasure in the apprehension. It is implied in a person's being heartily sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that it is excellent.

So, we must, as leaders, show others what it means to make disciples. When a follower of Jesus sees new disciples being made, and they are a part of it, their heart will rejoice. And like honey on the lips, they will desire more honey instead of merely talking about honey. Jesus did the same with the blind man in John 9. He healed him, so that the blind man would taste and see that the Lord was good. Then he supported that heart-transforming act, to theologically tackle the implications of who Jesus was afterward in John 9:35-41. Notice the way the blind man desired others to taste and see that the Lord Jesus was good—because his heart was transformed.

Not only do we seek to transform, but we must also make sure what we do is transferable. I have many things I can share from experience that are transferable for my people, but you must ask yourself these types of questions:

• Do I need a theological degree to lead the community like I do? Remember, not all people like to read and study as much as many of us pastors do. If we want to create a movement of disciple-making, then we have to move away from leading from a position of “trained” men, into leading like “untrained” men. (By the way, I’ve never been to seminary, nor am I paid by the church.)

• Do I need to be paid by the church to have the time to do what I do? See above.

• What resources are available to give future leaders so that they don’t feel like they have to think of new topics to discuss and study in their Missional Community? I do not do any book studies in the Bible that cause me to do an immeasurable amount of study and reading on my own. If I do, then people will see the group as one that can only be led by someone with my capacity. Instead, I use easily transferable studies (e.g., check out www.bild.org)

• How can I model all of this, so that I am going to be able to transfer leadership, instead of being the functional savior for our groups? Make sure you lead as you want others to lead. Don’t do studies that can only be led by a seminarian. Don’t do so many activities that can only be done by those with a job inside the church. Remember, as you lead, you are discipling those in your group on what it looks like to lead a group of disciple-makers. You can’t say one thing and model another. They’ll see right through that.

Because I have worked hard to hear the Spirit’s leading in this, 80% of those that are a part of the Missional Communities in my expression within Soma Communities desire to lead MCs at some point. When I baptized a new disciple, he first desired to lead a group of disciple-makers. He saw this as the only option for someone who was a follower of Jesus and, that it wasn’t anything special. In spite of being a new disciple, he didn’t see this as some high calling only for a few.

Since we want to lay the foundation of multiplication, we regularly talk about making disciples who make disciples. We seek to do this by modeling it for them in ways easily transferable. New disciples often can’t wait to lead others in the making of disciples who multiply to make more disciples.

So, go! Be fruitful disciples of Jesus by multiplying his beautiful image everywhere.

^{1. Mongerism.com. “A Divine and Supernatural Light.” ↩}

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Seth McBee is the adopted son of God, husband of one wife, and father of three. He’s a graduate of Seattle Pacific University with a finance degree. By trade. Seth is an investment portfolio manager, serving as President of McBee Advisors, Inc. He is also a MC leader/trainer/coach and executive team member of the GCM Collective. Seth currently lives in Phoenix, AZ with his wife Stacy and their three children: Caleb, Coleman, and Madelynn. He is also the artist and co-author of the wildly popular (and free!) eBook, Be The Church: Discipleship & Mission Made Simple. Twitter: @sdmcbee.

Delegating Authority for Mission

The floor was remarkably dirty. And with the closet door opening and electrical outlet plugged, I was ready to rectify the situation. The colloquialism for all aboard in the Torrey House is everyone on the couch and our more agile child deftly made her escape from harm’s way. Judah is less deft and his poor legs could not get him to the couch’s safety. Without looking I started the vacuum and heard the emanation of cries from my little son. It is funny how things that should not be scary can be terrifying.

As I began to clean up the mess, the terror in Judah’s voice was matched by facial expressions and leg stomping tension. His eyes locked onto the vacuum moving seemingly on its own in conquest of the floor. His gaze was set. It took a stern “Judah!” to snap him out of his gaze and set his eyes upon me. Trying to be brief, I simply say “trust dad.” This is a little different from “trust me” but I’ll get to the importance of this distinction after a brief Biblical excurse.

Immediately upon seeing Judah’s face and hearing my words the text of Jesus walking on water struck me afresh (Matthew 14; Mark 6; John 6). Many people have latched onto Matthew’s version of the story because of the added details concerned with Peter,

24 but the boat by this time was a long way from the land, beaten by the waves, for the wind was against them. 25 And in the fourth watch of the night he came to them, walking on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, and said, “It is a ghost!” and they cried out in fear. 27 But immediately Jesus spoke to them, saying, “Take heart; it is I. Do not be afraid.” 28 And Peter answered him, “Lord, if it is you, command me to come to you on the water.” 29 He said, “Come.” So Peter got out of the boat and walked on the water and came to Jesus. 30 But when he saw the wind, he was afraid, and beginning to sink he cried out, “Lord, save me.” 31 Jesus immediately reached out his hand and took hold of him, saying to him, “O you of little faith, why did you doubt?” 32 And when they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, “Truly you are the Son of God.” (Matthew 14:24-33)

More ink than could ever be necessary has been spilt on Peter’s behavior in this passage. Ranging from “getting out of the boat,” “keep your eyes on Jesus,” to “keep the faith,” pastors wax moralistically about the only character to which church members can seemingly relate. However, that focus loses sight of what actually occurrs in the text. In this text, Christ is relating to Peter. He does this by establishing his authority over the water, passing it to Peter, and doing it all merely with His voice (an important emphasis of Matthew’s marking Jesus as the new Moses).

In Judah’s case, my stern rebuke was meant to drive his attention from the vacuum to my hand which was guiding the vacuum. I was in control of the vacuum and no harm would come to him. In Peter’s case Christ had spoken peace to everyone in the boat. Peter seeking proof of the person before him requested from Christ a thing only Jesus could deliver—control of the water. Peter had faith in Christ. He had it before he stepped out of the boat and he had it when he asked Christ to save him. So why does Christ say that Peter doubts? Peter’s doubt was with respect to what Christ has bestowed upon him. Peter’s lack of faith was a smudge on Christ’s authority to delegate authority (something that gets addressed with finality in the Great Commission).

Judah responded much the same way as Peter. He looked at me and heard my words. He saw my hand pushing the vacuum. And then he ran away as fast as possible in fear of the vacuum attacking him in its conquest of the floor. Judah had misunderstood that when I said “trust dad” I was communicating to him assured protection and implied authority. Peter knew the identity of Jesus but was unconvinced about his ability to relate His authority.

The book of Matthew does not leave Peter here however. Throughout the Gospel Jesus is committed to delegating His authority. It is in Matthew’s gospel that the infamous “on this rock I will build my church” (Matt 16:13-20) is stated to Peter. Though debated across many lines, Christ here bestows upon Peter the authority and ability to accomplish the spread of the gospel in the book of Acts (not a permanent “vicar of Christ” role). Yet, Christ is not done with delegating the authority of His church. In the Great Commission Christ echoes 2 Chronicles 36:23 (the conclusion of the Jewish Scriptures) in delegating authority to his disciples over the entire earth. This authority has trickled down throughout the church age. The delegation of Christ’s authority remains with Christians today. Like Judah and Peter, the church is called to acknowledge the authority it has been given. This is the way we relate to Peter walking on the water of Galilee. We go out on mission with authority.

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Joshua Torrey is a New Mexico boy in an Austin, TX world. He is husband to Alaina and father to Kenzie & Judah and spends his free time studying for the edification of his household. These studies include the intricacies of hockey, football, curling, beer, and theology. You can follow him @benNuwn and read his theological musings and running commentary of the Scriptures at The Torrey Gazette.

5 Vital Ways to Seek the Welfare of Your Neighborhood

I have spent my entire life living in two inner city neighborhoods of Chicago (Humboldt Park and West Garfield Park). It is easy to believe that God has abandoned these two communities due to the poverty, crime, lack of education, absence of fathers, and hopelessness. While many would want to avoid these two communities, I have come to understand God’s sovereignty in determining the boundaries of my dwelling place. God has invited me to be his presence for those seeking him. God has invited me into his mission for those feeling their way towards him.

“And He made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, in the hope that they might feel their way toward Him and find Him. Yet He is actually not far from each of us, for in Him we live and move and have our being.” (Acts 17:26-28)

Has God abandoned the hood? Of course not! Have Christians abandoned the hood? Sadly, in many ways we have. We have abandoned God’s mission for our momentary well being. We have focused on our desires before other people’s needs. We do not realize that our well being is tied up in the well being of those around us. We do not realize that we actually find life through death to our individualism.

“But seek the welfare of the city where I have sent you…and pray to the Lord on its behalf, for in its welfare you will find your welfare.” (Jeremiah 29:7)

Following are five simple ways that you can seek the welfare of your community (whether it’s an inner city neighborhood or not). This is not an exhaustive list, but my prayer would be that it sparks believers to understand God’s purpose for us in the exact places that he has sovereignly placed us.

After reading the five steps, feel free to give additional ideas that you may have. Let’s grow together as urban missionaries!

Step 1: Pray daily for your community

Take ten minutes each day to pray for the families on your block. As you see your neighbors, be purposeful in asking for prayer requests and then follow up with them on those requests.

Step 2: Spend time in your community

In today’s day and age when we jump in our car to go from here to there, this will take some intentionality. But let yourself be seen. Be friendly. As opportunities arise, get to know people. Walk your community, play basketball at the local park, shop at the local stores, eat at the local restaurants, volunteer at a community center or nursing home, worship at a local church.

Step 3: Asset map your community

Map out the resources available in your community and city. These resources might include job training programs, GED programs, sports leagues, after school programs, day camps, tutoring programs, and church service times. Include as much info as possible (Contact name and number, cost, address, etc). Print these lists out and distribute them to people in your community.

Step 4: Beautify your community

Pick up trash. Help your neighbors plant grass on their lawns. Begin a community garden that the block can own and enjoy together. Recruit skilled labor to do a service day in your community.

Step 5: Open your home to your community

Invite people over for dinner. Host a game night. Lead Bible Studies. If you have an extra room, invite someone in need to live with you.

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Brian Dye is a servant of Jesus Christ. Husband of Heidi Dye. Elder at Legacy Fellowship. Mentorship Director at GRIP Outreach for Youth. Director of Legacy Conference. Follow him on Twitter @VisionNehemiah

Originally published at Vision Nehemiah. Used with permission.

How to Shine the Light of the Gospel Into Public Schools

I’ve had the honor of writing a lot on evangelism, gospel-centered ministry, and spiritual awakenings. I’ve probably never been more excited about a project than a book that just released called Get Out: Student Ministry in the Real World (Rainer Publishing). Why? Because I wrote it with our son Josh, himself a student pastor now. It's a follow-up to my missional, gospel-centered student ministry book As You Go (NavPress). Filled with real-life examples from effective student ministers, this book challenges the church to get outside the church building into the community, and particular to impact the public schools with the gospel. The following is adapted from the Introduction to the book. The Western Church faces a significant change in culture in our time. Student ministry is in the heart of the vortex of change. “The combined impact of the Information Age, postmodern thought, globalization, and racial-ethnic pluralism that has seen the demise of the grand American story also has displaced the historic role the church has played in that story,” Researcher Mike Regele observed, continuing: “As a result, we are seeing the marginalization of the institutional church.”¹ Just because your student ministry has been effective in the past featuring events and personalities does not mean it stands ready to face the challenges to the gospel in our time.

Christianity in the West has been increasingly marginalized in our culture; many of us simply refuse to see it. We certainly have not lost all our influence, but on many issues that were once in the center of American society (protecting the unborn, the sanctity of marriage, heterosexual marriage only, to name a few) have now been pushed out of the mainstream of cultural norms. How do we respond? We must think less like Christians enjoying a home field advantage and more like Christians living as missionaries. In their excellent book Everyday Church, Chester and Timmis argue for a shift in ministry focus to meet the challenges of our time, and this shift especially relates to the front line of student ministry: “Our marginal status is an opportunity to rediscover the missionary call of the people of God. We can recover witness to Christ unmuddied by nominal Christianity.”²

Student Pastor Spencer Barnard summarizes how things have changed in student ministry on most public school campuses today:

I'm the Lead Student Pastor at The Church at Battle in Tulsa, Oklahoma. Campus Ministry is a huge part of what we do on all of our campuses. In my 16 years of doing student ministry my strategy has changed a lot. Just in the last five years things have drastically changed. The days of showing up at lunch with pizza for students are over in most places. You have to earn the right to be on a campus. There needs to be a reason for you to be on a campus. Where a lot of student pastors go wrong is that we show up and say we are there to hang out with students. We could do that in the past, but when 30-year-olds or even 20-year-olds show up on a junior high or high school campus, it’s just weird in this culture today.  It worked 10 years ago, but in most places it just doesn’t work any more. There needs to be a reason we are there: we should be there to serve and support the administration. Our role is to be there for the school, and not expect the school to be there for us. With that in mind we have to be careful to follow all the school’s rules and present ourselves in a respectful way.

Here are some of the ways we serve schools:

• We take food to the teacher’s lounges and teacher in-service days. One of the best things that has happened for us is the government cutting funds for the schools, because it gave us the opportunity to meet their needs first hand.
• We make our facilities available to them for meetings and banquets. We hosted 10 different sporting banquets this last year and it has earned us a great reputation with our schools and also showcased our facilities to students and parents.
• We talk with coaches and teachers about leadership training or become Chaplains for sporting teams. We found out that many coaches loved the extra help.
• We take drinks to the band, cheerleaders, and sporting teams.
• We are on the Substitute Teacher list. Also, some schools need volunteers to monitor testing.

Getting to know the Principal and the office staff has been huge as well.  We will take with us some Starbucks gift cards or Chick Fila cards to give away as we meet teachers, coaches, or administration.

The final thing we do, and probably one of the biggest connecting points for us with schools, is FCA (Fellowship of Christian Athletes.) FCA has a great reputation on all of our campuses. We have developed a great relationship with them and because of it they have allowed our staff to become huddle leaders at eight different campuses around our city. This gives us a huge opportunity to connect with students who normally don't attend church at all. We have seen our student ministry grow by about 50% over the last eight months and I would attribute it to how our team has shifted our work regarding campus ministry.

The public school campus is arguably the greatest mission field in America. With so many challenges to the Christian faith in the West today, we need to be reminded that the best way to respond to darkness is to turn on the light: the Light of the Gospel!

^{1. Cited in Tim Chester and Steve Timmis, Everyday Church: Gospel Communities on Mission (Crossway, Re:Lit: 2013) Kindle Edition, 14.↩}

^{2. Chester and Timmis, Everyday Church, 10. Italics added.↩}

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Alvin L. Reid is husband to Michelle and father to Josh and Hannah. He is a professor of evangelism and student ministry at Southeastern Baptist Theological Seminary, as well as a popular speaker and author. He has written numerous books on student ministry, evangelism, missional Christianity, and spiritual awakenings. Follow him on Twitter: @AlvinReid.

Alvin L. Reid and Josh Reid, Get Out: Student Ministry in the Real World Rainer Publishing, ©2015. Used by permission. http://rainerpublishing.com/

5 Crucial Ways Churches Can Pursue Racial Reconciliation

Over the past several years, a gospel-soaked spirit of ongoing repentance has been growing within my heart with regard to my personal neglect for racial reconciliation. I am talking about an active ministry of reconciliation, based on the core tenets of the gospel, which I believe the Scriptures beckon all Christians to. And while my first step must be toward personal repentance, I wonder if it might be time for a collective repentance as well. Many church leaders have entered the fray in this regard, calling those under their care to repent and seek God’s face with regard to race relations. But in spite of my personal desires to repent, I can’t help but wonder why this issue of racial reconciliation burns in my heart, often swelling up in lament for the general complacency of today’s Church around this issue. In a panel discussion, hosted by Kainos Movement, Christianity Today, and Ministry Grid, several evangelical leaders gathered around the topic of racial tension in America. Naturally, I tuned in live to listen and learn from people like Thabiti Anyabwile, Derwin Gray, Matt Chandler, Trillia Newbell, John Piper, Eric Mason, and others weigh in on this important issue. But perhaps the most meaningful portion of the evening—at least for me—came in the form of a comment made by Derwin Gray, lead Pastor of Transformation Church in Indian Land, SC. Derwin’s comment was not original—he openly cited the Apostle Paul. But it was so poignant and appropriate for the climate of the American Church today.

Gray skillfully drew the listener’s attention to Ephesians 2, one of the key passages relating to the issue of racial reconciliation. He reminded us that the heartbeat of the gospel is the blood of Christ. If the blood of Christ was spilt to raise dead men and women to life by his grace, then the whole flow of Ephesians 2, up to and including verse 14 is founded on this very blood! For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility (Eph. 2:14)

There you have it. Racial reconciliation has burned in my heart because it is a gospel issue. It’s not peripheral. Paul made this clear when he confronted Peter for withdrawing from the Gentiles in the presence of the Judiazers (see Gal. 2). When Peter slipped back into deep-seeded racism and ethnic superiority, Paul entered in bold confrontation in order to defend the gospel. And when the gospel is under fire, the Church must not remain silent and still. We must act. We must defend it, fighting to maintain and uphold it, as those who have gone before us for centuries have sought to do. The whole thrust of Ephesians 2 should compel Christians to act on the issue of racial reconciliation because our peace is blood-bought. Therefore, it is not enough to sit. If we remain complacent here, we demean the blood-bought peace in Christ the gospel gives us freely.

I’m not an expert on racial reconciliation. I’m a young man. But I have an immense desire for my generation to not let this moment pass. Not for our glory, and not because this is our time to shine, but simply for the following reason. Over my lifetime, I have witnessed an explosion of gospel-centeredness—a modern reformation of sorts. I have seen the advent of websites, blogs, movements that have formed for the sole purpose of defending and heralding the gospel. But if we are to be truly gospel-centered, how now could we remain silent with regard to racial reconciliation?

My concern is this—where does the Church go from here? Here are five crucial ways the church can pursue racial reconciliation.

1. Start with empathy.

To listen is not equal to remaining silent. To listen is to actively pursue the understanding of another. I mean this no matter which political persuasion, ethnic group, or socioeconomic background you come from. Put yourself in the shoes of another. Often, I hear Christians using words like they and us when referring to people of other ethnicities. Most of the time they are used in the context of explaining why a certain group acts a certain way. But what if we tried to put us in the shoes of them? What if we empathized? Empathy, after all, is also at the heart of the gospel. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. (Heb. 4:15)

2. Take part in the global conversation.

Say what you will about technology, but one thing is certain—global conversations thrive in their sandbox. In many ways, the eyes of the world are on the American Church. But what does it mean to enter into such a conversation? Perhaps the best sources of information—from a Christian worldview—are ministries and people invested in the issue:

• Thabiti Anywhile
• Kainos
• RAANetwork
• Derwin Gray
• Pastor Bryan Lorrits
• Dr. Rev Carl Ellis Jr. and Karen Angela Ellis’ Ellis Perspective
• Desiring God
• Dr. Anthony Bradley
• Brian Dye’s Vision Nehemiah

Tune into panel discussions (you can view the one from December 16th on the Kainos website). Learn what other Christians are saying about these issues. And if God has given you a platform, speak. But, leaders and pastors beware this promise from Hebrews 13. We will give an account for those to whom we minister. Let us heed the words of John Piper from the panel discussion, in which he advised us to speak biblically about these issues, providing our people with a biblical framework and vocabulary for discussing such issues.

3. Take part in the local conversation.

It is not enough to sound off on Twitter. No matter how many followers you have or how big of a reach your blog may draw. We must have this conversation on the local level. Dr. Eric Mason, pastor of Epiphany Fellowship in Philadelphia and president of Thrive in the City, called for a nationwide solemn assembly around the issue of racial reconciliation. Dr. Mason provides instructions for hosting such a gathering in your church. Maybe you have other ideas to engage your community. Great! Meet at a coffee shop. Host a discussion in your home. Find a way to get involved. Let’s not neglect the local body for the online community.

4. Pursue racial reconciliation in your personal life.

There are a million ways to do this. Make it a point to pursue relationships with people from varying ethnicities and backgrounds. Build these times around fellowship and food in your home. Get involved in your community whether that’s a sports team for your kids or a neighbor project or a local school. Or why not attend church with your black neighbor?

If you live in a city, your neighborhood is already diverse. And suburban neighborhoods are following suit. What a wonderful opportunity for Christians of all ethnicities to embrace the gospel and develop relationships within our neighborhoods. As I said, everyone is watching the Church right now. Who’s watching you?

Get your church involved in local public schools. Hands down, one of the best times of ministry in my week is the Tuesday afternoon FCA club at Southwest Middle School. This is easily the most diverse societal group I am part of. Southwest is situated in a radically diverse neighborhood. When I serve there, I always learn something huge about the gospel. White people don’t hold a corner on gospel truth. Each week, I am encouraged to see young people from numerous ethnic groups who are being transformed by the gospel and are transforming me. Through this club, our church has had countless opportunities to minister to families of all ethnicities. We have had chances to develop relationships. We’re not perfect; we’re not saviors. But it’s a step. And I love it.

5. Pray for racial reconciliation.

In the end, God is the one who reconciles men and women to himself and to one another. It is absurd to leave prayer out of the conversation. We must seek the Lord. We must plead with him for reconciliation. We must not grow weary in this. We must pass this practice on to our children so that, fifty years from now, they are still praying for reconciliation until Jesus returns (may it be soon)!

So, there it is. Where can you seek to get involved in any or all of these areas? How can you help to mobilize your church? In the end, racial reconciliation is central to the gospel. It is an issue of discipleship. Jesus told us to make disciples of all nations. Will we heed his words?

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Alex Dean (@AlexMartinDean) is a pastor in Lakeland, Florida. Holding an undergraduate degree from Dallas Baptist University, Alex is currently completing his graduate work at Reformed Theological Seminary. His book, Gospel Regeneration: A story of death, life, and sleeping in a van, is available on Amazon, iBooks, and other online retailers. Follow his blog at www.GospelRegeneration.com and follow him on Twitter.

3 Reasons We Must Not Forget the Psalms

A few weeks ago, someone asked me, “How can I be a disciple if I must endure highs and lows, faith and doubt, trust and fear? I feel like I must doing something wrong.” If someone had asked me that question a year ago, I would have responded with a solution and a relevant quote. But that day, I suggested we read the Psalms. This was not my relationship with the Psalms twelve months ago. Before this past year, I only read the Psalms to complete my Bible reading plan. I decided that I was too left-brained to enjoy the Psalms and that maybe they were only helpful for the more creative-types.

Then, as I was reading and studying, I started to notice a recurring theme—almost everyone I admired was into the Psalms from George Muller to J. Hudson Taylor to Eugene Peterson to Tim Keller. As I was reading the gospels, I noticed Jesus was into the Psalms as well—quoting or alluding to them in hillside teachings, temple courts, and from the cross.

The same thought kept nagging at me—if I am learning to live like Jesus, how can I ignore the Psalms? I began to realize that true gospel-centered discipleship requires us to become friends with David, Asaph, Solomon, the Sons of Korah, Moses, Ethan the Ezrahite, and the dozens of other unknown Psalmists.

In response, I started reading and praying the Psalms as an integral part of my own discipleship. Before long, the Psalms influenced the way I discipled others—especially in the way the Psalms validate our emotions, shape our imaginations, and teach us to pray.

1. The Psalms Validate Our Emotions

From the cross Jesus cried out Psalm 22:1, “My God, my God, why have you forsaken me?” Not only did Jesus have the Psalms so rooted in him that they were his words in the most agonizing moment of his life, he experienced abandonment—a feeling shared with the author of Psalm 22.

When I started ministry, people (including my wife) would approach me with emotions they were experiencing. I made the rookie mistake of subtly (and not so subtly) downplaying the truth of their emotions. “Sadness and abandonment didn’t line up with the truth of the gospel,” I would tell them. The more time I spent in the Psalms, though, the more I realized that the gospel is roomy enough for all human emotions.

As a pastor to young adult, I’ve seen how liberating it is for their emotions to find a home in the Psalms. In a letter titled “On the Interpretation of the Psalms” Athanasius writes, “You find depicted in [the Psalms] all the movements of your soul, all its changes, its ups and downs, its failures and recoveries.” You cannot read the Psalms without seeing delight (Ps. 1:2) and depression (Ps. 42:5), gratitude (Ps. 100:4) and grief (Ps. 42:3), and nearly every other emotion (John Piper has a good list). The Psalms teach us that it’s okay to ask God why (Ps. 10:1) or how long (Ps. 13:1-2) and to be honest with how you feel.

The Psalms don’t leave our emotions as they are though. They shape our emotions and give them proper context. I had professor in college who said, “The Psalms provide direction for our emotions without repressing them or giving full vent to them. The Psalms help you learn how to feel.” Each of the Psalms has its own rhythm. We enter these through our emotions and are carried into deeper emotions. Although this rhythm may be compressed into a few verses in a Psalm, our experience may last days or even years.

2. The Psalms Shape Our Imaginations

If we want to live like Jesus, our imaginations must be flooded with what he knew about life with God. What we believe and how we think about God are critical to living the gospel-centered life. Where, then, can we learn to think and believe like Jesus? The Psalms.

The Psalm writers were deeply familiar with God, his plans, and life in his kingdom. Here are just a few examples of how the Psalms shape our imaginations:

• That life with God is the good life (Psalm 1)
• That God is our refuge and safety (Psalm 16)
• That God always provides what we need (Psalm 23)
• That God is full of grace for sinners (Psalm 51)
• That God’s heart is for the nations (Psalm 96)
• That God is always present with us (Psalm 139)

The Psalms train our imaginations to chew (Ps. 1 “meditate”) on truth about God. Jesus saw the world through the lens of the Psalms (e.g. Ps. 37:11 & Mt. 5:4, or Ps. 8:2 & Mt. 21:16). And in the long history of the church, the Psalms have been one of the primary resources for the “renewing of the mind” (Rom. 12:2). In my own experience, the Psalms have dramatically altered the way I see the world in daily life.

As growing disicples, we often draw conclusions about God based on what we are enduring (especially when things aren’t going well). I’ve often heard things like, “I’m suffering . . . so God must be mad at me.” When we let the Psalms shape our imaginations though, we see how suffering are a normal part of life on fallen earth and God will redeem it for good (Rom. 8:28, Ps. 73).

3. The Psalms Teach Us to Pray

In The Contemplative Pastor, Eugene Peterson writes, "The great and sprawling university that Hebrews and Christians have attended to learn to answer God, to learn to pray, has been the Psalms.” This was a strange for me. Although I knew the Psalms were written as “sung-prayers," I had difficulty seeing how praying someone else’s words would be a helpful practice. It seemed inauthentic.

Then I hit a season of life where I struggled to pray. Prayer had been easy and natural, but now I didn't know where to start. So I began praying the Psalms—sometimes line-by-line and sometimes just one line for a half-hour—and God began to shape the vocabulary and tone of my prayers into something new. In his Letter on the Psalms, Athanasius also describes this, “In the case of all the other Psalms it is thought it were one’s own words that one read; and anyone who hears them is moved at heart, as though they voiced for him his deepest thoughts.” It’s possible praying the Psalms might be one of the ways that the Spirit intercedes for us (Rom. 8:26-27).

The Psalms teach us how to confess (Ps. 51), how to hope (Ps. 42 & Ps. 43), how to plea (Ps. 69), and how to worship (Ps. 100). Now when I am helping new disciples learn how to pray, I guide them through the Lord’s Prayer and through the Psalms.

The Psalms & Discipleship

As I have discovered the beauty of the Psalms and their practical benefits for gospel-centered discipleship, I’ve started a few new discipleship habits.

First, I’ve started reading through a few Psalms each day. In the morning, during lunch, before dinner, and before bed, I’ve let the Psalms interrupt whatever happens in my mind and surroundings. Sometimes I’ll read a Psalm and get back to work while other times I’ll read a Psalm and chew it over for the entire afternoon. Sometimes I read five Psalms and sometimes I read one.

Second, I often read a Psalm when I get together with other disciples. This subverts our discipleship in important ways. I love the unplanned conversations or listening to the way someone prays differently. If you’re reading a Psalm with a new disciple, the writer often provides fodder for a discussion about theology they might not be familiar with (which is something I learned from Justin Buzzard’s “Discipleship 101: How to Disciple a New Believer”). The Psalms are filled with good news about Jesus.

Returning to the story I started with, after reading through some Psalms, my friend realized life is messy and that’s okay. Highs and lows are normal. Faith and doubt exist together. David, amidst his enemies, summarizes this tension when he prays, “Teach me your way, O Lord; lead me in a straight path because of my oppressors” (Ps. 27:11).

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Austin Gohn (@austingohn) serves as the young-adults minister at Bellevue Christian Church in Pittsburgh, PA. He holds a B.A. in intercultural studies and never intended to be a pastor. He’s been married to Julie for two years and you can follow him on twitter @austingohn.

How Christians Should Mortify Sin

Hostile To God

Romans 8: 7 is simple and stark: “The sinful mind is hostile to God .” The mind is not neutral ground, and cannot love one preoccupation without rejecting the other. A mind “that is set on the flesh” (ESV translation) must also be treating God and the desires of his Spirit as an enemy. This is why our minds are, naturally, unable to deal with sin. We may realize that a particular impulse is unhelpful, or that a certain course of action is destructive. We may even decide to cut it out, and may do so successfully. But the root of sin is still implanted in the mind— hostility to God. So sin will still grow unchecked in our lives.

And that hostility makes us incapable of pleasing God. Verse 8 is an equally striking statement : “Those controlled by the sinful nature cannot please God.” Left to ourselves, we are totally unable to live in a way that causes our Creator to approve of us. Why? Because the mind that drives the actions is acting out of hostility to him. The person controlled by their own flesh is able to have a thought that is good, or perform an action that is right. But it cannot please God, since it is thought or done in enmity toward him.

Here is a helpful illustration: a man in a rebel army may look after his comrades, may keep his uniform smart, and so on. Those are “good”— but they are done in hostility to the rightful ruler. You would never expect that ruler to hear of this rebel’s conscientiousness or generosity and be pleased by his conduct in rebellion!

But none of this needs to be, or ought to be, the way “you”— Christians— live (v 9). Every Christian is “controlled not by the sinful nature but by the Spirit,” since the Spirit lives in anyone who belongs to Christ. When we received Christ and became righteous in God’s sight, the Holy Spirit came in and made us spiritually alive. The Christian has a body that is decaying (v 10), yet also enjoys a spirit, a mind, that is alive.

And, Paul says, not only must our spirits/ minds not follow our flesh now, but one day our flesh will follow our spirit. In Greek thought, the physical was bad, to be rejected and hopefully one day to be left behind; the spiritual was good, to be embraced. Verse 11 overturns all this: ”He who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.” Someday, even our bodies will be totally renewed and made eternally alive by the Spirit. There is no dualism (body bad, spirit good) here— one day, both will be perfected.

For now, though, there is still within us the remaining sinful nature, which is hostile and inimical to our growing spiritual life. And even as we look forward to our bodies being given life (v 11), we must “put to death the misdeeds of the body” (v 13—the end of this verse is best seen as the end of a sentence, unlike in the NIV). As John Stott argues, Paul is still likely referring to an experience of life, and death, now— not in the future. Paul says here: If you let the remaining sinful nature alone— if you allow it to prosper and grow— there will be terrible trouble. Instead, you must by the Spirit attack and put it to death. The more you put to death the sinful nature, the more you will enjoy the spiritual life that the Holy Spirit gives— life and peace (v 6).

Mortification

This process of “putting to death” is what earlier theologians used to call “mortification.” They got it from the old King James Version translation of the verse: “If ye through the Spirit do mortify the deeds of the body, ye shall live” (v 13).

So what do verses 12-13 tell us about what mortification is, and how we do it? First, it means a ruthless , full-hearted resistance to sinful practice. The very word translated as “put to death” (Greek word thanatoute) is violent and total. It means to reject totally everything we know to be wrong; to declare war on attitudes and behaviors that are wrong— give them no quarter, take no prisoners, pull out all the stops.

This means a Christian doesn’t play games with sin. You don’t aim to wean yourself off it, or say: I can keep it under control. You get as far away from it as possible. You don’t just avoid things you know are sin; you avoid the things that lead to it, and even things that are doubtful. This is war!

Second, it means changing one’s motivation to sin by remembering to apply the gospel . This process of “mortification” goes deeper than merely resisting sinful behavior. It looks at the motives of the heart. Verse 12 says: “Therefore, brothers, we have an obligation— but it is not to the sinful nature.” This is a critical statement. “Therefore” refers to the statement before, in which Paul tells us we have been redeemed by Christ’s righteousness and will someday be totally delivered from all evil and pain in the bodily resurrection. Then Paul turns and says: “Therefore ... we have an obligation…” Some translations express it differently: “We are debtors, not to the flesh” (NRSV). Paul means that if we remember what Christ has done and will do for us, we will feel the obligations of love and gratitude to serve and know him.

Paul is saying that sin can only be cut off at the root if we expose ourselves constantly to the unimaginable love of Christ for us. That exposure stimulates a wave of gratitude and a feeling of indebtedness. Sin can only grow in the soil of self-pity and a feeling of “owed-ness.” I’m not getting a fair shake! I’m not getting my needs met! I’ve had a hard life! God owes me; people owe me; I owe me! That’s the heart attitude of “owed-ness” or entitlement. But, Paul says, you must remind yourself that you are a debtor. If you bathe yourself in the remembrance of the grace of God, that will loosen, weaken and kill sin at the motivational level.

Therefore, “put to death” (v 13) is just a sub-set under “mind the things of the Spirit” (v 5). Mortification withers sin’s power over you by focusing on Christ’s redemption in a way that softens your heart with gratitude and love; which brings you to hate the sin for itself, so it loses its power of attraction over you. In summary, then, we kill sin in the Spirit when we turn from sinful practices ruthlessly and turn our heart from sinful motivations with a sense of our debt to love and grace, by minding the things of the Spirit.

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Tim Keller is senior pastor of Redeemer Presbyterian Church (PCA) in Manhattan, New York, and author of numerous books. He is also co-founder and vice president of The Gospel Coalition. For more resources by Tim Keller visit Gospel in Life. You can follow him on Twitter.

Timothy Keller, Romans 8-16 For You, The Good Book Company ©2015. Used by permission. http://www.thegoodbook.com/

Should We Kiss Evangelism Goodbye?

In the Huffington Post, writer Cindy Brandt recently declared she “kissed evangelism goodbye.”¹ Many have joined her in the break up. According to one survey, two out of every three active Christians today have all but abandoned evangelism. In slight contrast, another study noted marginal rises in evangelism but concluded, “we need a lot more evangelizing going on . . . ”² Regardless of how the statistics shake out, many people find evangelism hard.

Good Reasons Not to Witness

The typical evangelical response to an ebb in evangelism is to beat the evangelistic drum louder. Leaders preach the Great Commission more, tell us to value comfort less, and ask us to consider the cost by “considering people’s eternal destiny.” But appeals to guilt, sacrifice, and an “eternal perspective,” even if biblical, often fall on deaf ears. These responses are superficial. They don’t explore the intricacies of intellectual objections or the depths of human motivation to consider why people are disillusioned or unmotivated to share their faith.

The fact is people often have really good reasons for not evangelizing. Some of those reasons include the evangelists. The popular impression of evangelism isn’t positive—impersonal and uncaring, preachy and self-righteous, bigoted and hateful. None of those impressions would stick with Jesus. If we are going to experience a renaissance of evangelism, we must stop beating the drums long enough to hear evangelistic concerns. Some of the concerns include treating people less like projects and more like persons, distinguishing evangelism from proselytizing, and valuing others’ perspectives instead of rejecting them out of hand. These concerns, if heeded, can lead to greater compassion and evangelistic wisdom for gospel communication.

Defeating Defeaters

However, evangelistic concerns can quickly turn into evangelistic defeaters. Good concerns to not come across as impersonal, preachy, intolerant, or shallow can defeat us from sharing good news. As a result, people don’t get to hear about the victorious work of Christ to defeat sin, death, and evil to make all things new. They miss the opportunity to understand the difference between religion, relativism, and the gospel. In the moment of evangelistic opportunity, these defeaters keep us from discussing the fantastic news about Jesus. How do we defeat the defeaters in order to communicate the person-liberating, sin-forgiving, life-renewing, love-imparting, world-altering news about Jesus?

There is a defeater underneath the defeaters—fear of what others think of us. “The fear of man is a snare but the one who trusts in the Lord is safe” (Proverbs 18:25). We can avoid all the evangelistic pitfalls and still refuse to speak about Christ because we are afraid of what people will think about us. Therefore, both evangelized Christians and insufficiently evangelized cultures need a fresh preaching of the gospel. To do this, I commend gospel metaphors—personally discerning and culturally sensitive ways to communicate grace. People are seeking good things in the wrong places: intimacy, tolerance, approval. The gospel offers all of this in a profound, redemptive way.

Seeking Intimacy

Our search for intimacy is in relationships seems to never end. Even the best friendship or marriage inst enough for our insatiable demand to be noticed, loved, and cared for. We all want a place where we can be ourselves and know that we are accepted. We want relationships that are secure, where we feel safe to share our innermost thoughts and darkest struggles.

When we begin to discern that a person is seeking intimacy, we can explain that, through union with Christ, people can enter into the most intimate, loving, unbreakable, fulfilling relationship known to humanity, which can bring deep healing and joy.

Seeking Tolerance

Many people are seeking tolerance. Some don’t know the difference between classical and new tolerance. Old tolerance says every belief has a right to exist. New tolerance says every belief is equally true. Classical tolerance is spot on. New tolerance is inconsistent. This discussion alone can be an illuminating conversation that deepens mutual respect and admiration between people.

Others will not like the exclusive claims that Christianity makes. However, before scoffing at their perspective or trying to crush their worldview, ask questions to get on the inside of their perspective and appreciate their views. Build bridges not walls. They often have good reasons or difficult stories attached to their objections.

Respectful dialogue can go a long way in over-turning bigoted impressions of Christianity. In fact, it can open doors that would remain closed otherwise.

Getting to know someone who values tolerance, you might share that, through redemption, Jesus offers a redemptive tolerance that gives progressive people an opportunity to experience grace and forgiveness in a way that doesn’t demean other faiths. This can be very liberating.

Seeking Approval

The thoughts and opinions of parents matter to their children. What my dad and mom thought about me as I was growing up meant a lot. Their thoughts and opinions could crush or lift me in a moment. We are made for approval, and though our parents are often the first ones to give this (or withhold it from us), the truth is that we seek this approval from others all the time.

As you get to know someone, you might pick up that they need to hear the gospel of adoption, that God the Father offers an undying approval in his Son Jesus. This is unlike the undulating approval of others. This can radically change people’s view of God, and thrill them with the hope of a Father’s love.

Don’t kiss your evangelism goodbye; just give it a facelift.

What is Re-evangelization? from Jonathan Dodson on Vimeo.

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^{1. “How I Kissed Evangelism Goodbye” August 11, 2014 http://www.huffingtonpost.com/cindy-brandt/how-i-kissed-evangelism-g_b_5667662.html↩}

^{2. Ed Stetzer, “The State of Evangelism” May 12, 2014 http://www.christianitytoday.com/edstetzer/2014/may/state-of-evangelism.html?paging=off↩}

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Jonathan K. Dodson (MDiv; ThM) serves as a pastor of City Life Church in Austin, Texas. He is the author of Gospel-Centered Discipleship, Unbelievable Gospel, and Raised? He has discipled men and women abroad and at home for almost two decades, taking great delight in communicating the gospel and seeing Christ formed in others. Twitter: @Jonathan_Dodson

Jonathan’s new book is The Unbelievable Gospel: Say Something Worth Believing (resource website here). You can also get his free ebook “Four Reasons Not to Share Your Faith.”

Working on Learning to Rest

If you’re anything like me, you know that you have to be intentional about learning how to rest. It’s hard for some of us to downshift. Some have a bent toward laziness and others a tendency to overwork. Phil Ryken has made the helpful observation that busyness stems from the same sinful root as laziness. Both are sinful manifestations of an idol of control. When we overwork, we are trying to control our own life and guide it to a selfishly motivated outcome. We are trying to secure what makes us feel good in life. Those who are lazy do exactly the same thing as those who overwork. If Satan can’t get us to try to do so by the vehicle of laziness, he will do so by tempting us to burn the candle at both ends. There is a sense in which just as those who are lazy need to turn to the Lord in repentance and faith and work hard at learning to work, so those of us who are inclined to overwork need to turn to the Lord in repentance and faith and work hard at learning to rest. In order to grow in our ability to rest, we must know ourselves. We must be able to examine the patterns of our thoughts and actions. After all, the Proverbs tell us that “the prudent considers well his steps” (Prov. 14:15).

Know Your Context 

Additionally, if we are to overcome our sinful tendency to overwork we must first be mindful of the way in which our culture encourages overworking. Tim Keller, in his sermon “Work and Rest,” makes the following observation:

The most workaholic culture in the history of the world (that’s us!) dare not turn up its nose at any effort–even misguided efforts–to giving to people one of the things most crucial to making life even human, which is rest. . . . The modern situation means that the eternal human need for rest is enormously aggravated. Let me give you four trends:

A. More and more, at least in Western culture, jobs are insecure. Jobs, whole departments, if they don’t perform and if they don’t turn profit, they’re eliminated. There has never been a culture where job security has been so bad.

B. There has been a lot of research done on the fact that where it used to be that people at the top of the company used to make maybe 10 or 20 x what people at the bottom of the company make; now, it’s more like 100 to 200 x. And partly as as a result of this, to some degree, increasingly, people who make large amounts of money and it’s expected to put in enormous numbers of hours–it’s just expected. If you don’t want to do it, there’s a line behind you. Whereas people on the bottom are having to take multiple jobs. So everybody’s overworked. It doesn’t matter  where you are on the scale. In order to make ends meet, they have to take multiple jobs.

C. Technology. Ah, technology! You can work anywhere, which means now, we work everywhere. It means you can’t stop work from spilling out of every nook and cranny of your life.

D. Whereas traditional societies said that you got your meaning in life from your family, and through fulfilling a fairly prescribed social role. And work wasn’t as important as that.  You define yourself. There’s never been more sociology and emotional pressure on work.

Know Your Limitations

We are finite creatures. We were created to have limitations. Our great problem is the problem of accepting what it means for us to be creatures and not the Creator. When Satan tempted our first parents, he did so by insisting that they could be like God. Ever since the fall, the history of man is the history of trying to attain God-like status. Strange though some may find it, the Lord deemed it necessary for us to be told through the Psalmist, “It is He who has made us and not we ourselves” (Ps. 100:3). Overworking is one of the foremost ways in which we act as if we do not have creaturely limitations. Phil Ryken, in his article “Embracing Finitude,” draws out the major application of this point he says:

Embracing finitude also means living by faith. I need to trust that God has given me enough time to do the things he has actually called me to do. This doesn’t mean that I have enough time to do all the things I want to do. Nor does it mean that there won’t be times when, through my own negligence and sin, I won’t have enough time. If I squander the time God has given me, then I won’t have all the time I need to do what I’m supposed to do. But I still need to trust God for time as much as for everything else. Rather than stressing out over all the things I don’t think I have time to do, I need to live by faith, trusting God to give me the grace to do what truly needs to be done.

This is especially something pastors must learn. Ryken again notes:

I also need to trust God to take care of the things I don’t have time to look after. As a pastor, I get plenty of practice with this. Every week there are needs in the church that I am unable to meet personally. Some of them are needs I am not equipped to meet anyway. Others are needs that I’m equipped to meet, but not called to meet. Fortunately, God has made us one body with many gifts. No single Christian is designed or called to meet anyone else’s total needs. Only God can do that. But God uses his people—with all the variety of their gifts—to help do his work in people’s lives. It doesn’t all depend on me. When there is a need, often there is someone else who can meet it better than I can. So I simply need to trust the sovereign God to take care of all the things I am unable to accomplish.

Know the Work of Christ

We must not only know ourselves, our context and our limitations, we must have our minds fully convinced of the saving work of the Lord Jesus. Jesus worked for our salvation; then, He rested from His labors on the Old Covenant Sabbath as He lay dead in the tomb. In His work and in His rest, we have had our salvation accomplished for us. As Israel was commanded to “stand still and see the salvation of the Lord” as they faced what seemed like their inevitable destruction (i.e. trapped between the Egyptians and the Red Sea), so we are to do the same as we face the inevitability of the eternal judgment that we deserve for our sin. In the same way, Israel was told, on the Day of Atonement (Lev. 16), “you shall afflict your souls, and do no work at all” (Lev. 16:29). When we hear the Lord Jesus crying out “It is finished,” and are told that “He by Himself made purification for our sins” we are assured that He is able to provide what He promised when He said, “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls”  (Matt. 11:28-29).

The effect of resting in the finished work of Christ ought to be a restful attitude in our everyday work and rest. William Still explained this so well when he wrote:

We must learn to act properly, with a due balance of rest and work, which we may say is to work from a position and attitude of rest . . . as Christians we ought to live with a restful ease, even in busyness and in energetic activity, which not only ought to enable us to get through our work, but to do so more efficiently and therefore also more enjoyably. (Rhythms of Work and Rest, pp. 39-42)

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Rev. Nicholas T. Batzig is the organizing pastor of New Covenant Presbyterian Church in Richmond Hill, Ga. Nick grew up on St. Simons Island, Ga. In 2001 he moved to Greenville, SC where he met his wife Anna, and attended Greenville Presbyterian Theological Seminary. He writes regularly at Feeding on Christ and other online publications. Follow him on Twitter: @Nick_Batzig

Originally published at Feeding on Christ. Used with permission.

Women in the Local Church: A Conversation

Today we are hosting a conversation with Lore Ferguson, writer and speaker. This conversation centers on how the local church can make, mature, and multiply stronger women disciples.

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Gospel-Centered Discipleship: There are many opinions about what Christian women need most in and from the church. In your opinion, what's the greatest need for women from the church?

Lore Ferguson: What women need most is the same as what men need most—to understand and see the power and effects of the gospel made clear in their lives. I think we often think of the men as the gospel proclaimers and the women as the gospel enactors. Men teach and preach, women serve and build. Even if we wouldn’t draw such clear distinctions with our words, it is the way the local church seems to function. In the same way the gospel is for all people, though, the effects of the gospel are for all people all the way through.

GCD: Pastors have not always honored or considered the needs of women in the church. How can pastors grow in their understanding of the needs and meeting the needs of women in the church?

Lore: Ask us! Whenever my pastor is asked by another man how to lead his wife, my pastor says, “I know how to lead my wife. You ask your wife how to lead her!” It’s the same with us. Keep an open dialogue with the women in your local church (not just the wives of your pastors/elders). Many pastors seem to have similar personalities and marry women with similar personalities/giftings, which enables them to minister well to women of the same personalities. But the local church is made up of every personality and gifting. Ask women—aside from your wives—how you can serve them and help them flourish.

GCD:

What are the biggest hurts for women in our churches that we are overlooking and missing?

Lore: Every woman is different, so my answer here might not be helpful in the sense that it might reflect more what’s going on in my heart than in the average woman’s heart. I think there seems to be a universal desire for us to be loved and cherished as an essential part of the body. This includes being heard and not having to fight for a voice, but recognized as someone who has an equal and distinct voice (the essence of complementarianism). We understand the distinct part, and feel that often, but we don’t feel the equal part quite as much.

GCD: As a follow up to that, I’ve heard from women that they desire a voice on the front end of the decision process as opposed to hearing about it after the fact and being asked for feedback. How would you recommend pastors change their approach in decision making to include a broader range of voices and specifically women?

Lore: If the approach is that they’re asking women’s input after the decision, or the only women they’re asking on the front end are their wives, I’d just say invite more women into the front end fact-finding mission. I regularly have men from my church seek me out for thoughts on how we minister to women in different contexts. In no way do I assume I’m part of the final decision making process, but I hope and pray my words are considered as a part of the water that ship sails on. As I say further down, a woman’s role is to help, but sometimes we’re better helpers on the front end of things.

GCD: One of the biggest conversations in the church has to do with women's roles and opportunity in the church. Many women feel there isn't a role for them in the church, yet when someone reads how Paul praises women's involvement in the church, we can't help but ask—How did we get here? Why is our experience of church seemingly different than Paul's?

Lore: There seems to be a lot of fear in some complementarian churches. Fear of the messiness of life on life, fear of sexual brokenness, or fear of being seen as a place where the women wear the pants (whatever that means). What that results in is the staff can become a Good Ole Boys Club instead of a place where we see, value, employ, and utilize the gifts of women in an equal measure. I don’t mean women are given equal authority—eldership in the local church is clearly for men, but the disparity in staffing and investment in women does not reflect the equality we say we believe.

GCD: From the outsider's eye, there seems to be a rise in women bloggers, women's books, ministries, and bible studies. How have these helped in empowering women? In discipling women? And what are the dangers of these in relation to discipleship in the church?

Lore: In regard to empowering women, the internet/publishing world has empowered every voice, so I don’t know that we’re moved the conversation that far forward as a whole. For every woman who speaks out, there’s another voice speaking against her. I’m not sure the quantity has helped the quality. I do think that all the voices might have harmed the discipleship of women because it’s taken discipleship out of the local context and made it global. Women are getting their theology, encouragement, teaching, etc. from blogs and books in an unprecedented way. Meanwhile face to face engagement within the local church has suffered.

GCD: In this conversation, there seem to be polar extremes of complementarianism and egalitarianism. Have those terms clouded the conversation or helped the conversation in empowering women?

Lore: They’ve done both. Whenever we have terminology for something, it helps make the conversation more clear. The problem is when our experience differs from the actual definition, and I think the complementarianism/egalitarianism debate is a cesspool for disparate experiences and definitions. We’re talking past one another most of the time instead of really sitting down and understanding culture, context, history, and how the Bible speaks to all people for all situations.

GCD: Women on staff at complementarian churches are the minority and, when they are, they are rarely in roles beyond children and women. How can complementarian churches seek to empower women better in staff roles?

Lore: Hire them! The benefit of elder led churches is you have men whose responsibilities include shepherding and discipling men. We would think it was foolish if that wasn’t a qualification for an elder, but we don’t have women in those official roles (or if we do, they’re in charge of “women’s ministry” which is a fuzzy, unhelpful term). We need women whose job it is to disciple and shepherd women. Not necessarily lead women’s events, organize meals, or teach VBS or kids church. We need women who will walk faithfully with women in discipline, holiness, Bible study, teaching, etc. One thing to note is that I’m speaking from the context of larger more urban churches with more resources, you’re going to be able to hire more women. In a smaller church where hiring more women isn’t possible for various reasons, it should just be on the minds of the leaders there that they’re going to need an extra measure of intentionality in making sure their women are shephered and are discipling.

GCD: I've heard many women express a lack of discipleship while they watch men experience it. How does this happen? How is it fixed?

Lore: I don’t think the lack of discipleship is a distinctly female issue. Discipleship is going to be hard no matter our context or gender, otherwise we wouldn’t have needed to be told to do it so emphatically by Christ. Men experience a lack of discipleship too, but I think what happens is, especially in complementarian contexts, men are more visible, so we see the resources being poured into them in a more visible way. If there is a lack though, this is how it happens: many women only know how to contextualize the gospel in one situation or life-season, i.e., their marriage or home. The result of that is you have single women and empty-nest women who don’t have specific people within the sphere of their influence with whom they’re walking in discipleship. But it secondly happens when the local church doesn’t prioritize the discipleship of women. It’s fixed by prioritizing it in your staffing and ministry paradigm.

GCD: How have you heard gifted, godly, and strong women express their desire to serve the church and their elders?

Lore: In every way and every day. Women were uniquely designed to be helpers, so we see possibility in every situation. We’re not just helpers in the sense that we come alongside what’s already happening, though, we’re also helpers in the sense that we see things men just don’t see. That’s actually a beautiful thing! We don’t want to do the same thing as the men do, or overtake their God-given roles. We do desire to play our equal and distinct part though.

GCD: There seems to be an unnecessary awkwardness in male and female relationships. Many fear inappropriate relationships. How does the gospel free us from this fear and empower our relationships?

Lore: All through the New Testament Paul uses shockingly inclusive language to refer to the church, familial language. It’s not shocking to us because we’ve used it for two thousand years, but to the early church, calling one another brother and sister and father and son without the blood bond would have been shocking. In the western church we’re very accustomed to holding the opposite gender at arms length—which actually provides more room for fear than if we drew our brothers and sisters close and engaged in the messiness of family. There is righteous wisdom when it comes to avoiding sin, or the appearance of evil, but there’s also so much we miss out on when we hold our brothers and sisters away from us and don’t engage their distinctiveness from us. The gospel is marked by hospitality, by being drawn close to God (who is the most holy of us all!). By drawing us near, He is saying, “Your soiled self doesn’t sully me. I will engage that and cover it and love you all the more through it.” I say embrace that awkwardness, press through it, hug generously, listen fearlessly, counsel wisely, and live as though you’ll give an account for every action. My lead pastor does this better than almost any man I know. He simply isn’t afraid of women and always draws near to us. As much as he’s able and it’s appropriate, he closes the gap.

GCD: What levels of leadership and responsibility can a woman have in the church without encroaching on a pastoral role?

Lore: This is a tough one partially because I think it does depend on the pastor(s). If you have strong and humble men leading, men who will listen and lead well, a woman has a lot of freedom within those bounds. But if you have timid and/or young immature men leading, there’s going to need to be more restraint by the women. As far as biblically and theologically, that’s an issue for the local church elders to navigate.

GCD: A misconception seems to exist that complementarian and strong, gifted, and godly women don't go together. In this misconception, egalitarianism seems to draw the strong women. How can complementarianism strengthen women?

Lore: By majoring on the majors. We believe that women are equal and distinct, but too often we only feel our distinctiveness, our otherness. If we believe women are equal, then we have to begin to treat them as such. And—forgive me for encouraging men to be like Sarah—but we have to do it without fearing what is frightening (I Pt. 3:6). It will be messy or difficult—but so is gardening, child-rearing, and building a house, and we know we don’t do those things in vain.

GCD: Men can be taught, encouraged, and impacted by the gifts and lives of women. This seems lost in opportunities given to them to teach class, lead mixed small groups, and even in everyday church relationships. How do we move away from this gap?

Lore: Again, I think it needs to be reflected in staffing/ministry paradigm. We don’t need wide here; we need deep. By that, I mean we don’t need a huge women’s ministry. We don’t need more conferences or retreats, etc. We need to staff women who will go deep with few, disciple them in a long-suffering, difficult way, so those they disciple are empowered to do the work of the ministry. The more we are building healthy, discipled women, the more confident those women will be in engaging men in right and biblical ways, and the more happy they’ll be to submit to God’s good design for them as equal, distinct image bearers.

GCD: Paul highlights many women as “partners” with him in the gospel. It is safe to say that women don't often feel that way. What would a great partnership look like to build the church without compromising a complementarian approach?

Lore: If complementarian churches would gather and staff an equal amount of women as men, I think they’d be surprised at how effective the ministry of their local church would be. We seem to assume a church with strong leadership means a church with more men on staff, but staff isn’t eldership. Our elders/pastors ought to be men, but we should have a clearly reflected equality throughout the rest of our ministerial staff. In the same way as a marriage in which there is a clear partnership is effective, the local church that reflects this equality would thrive. And I don’t mean it would thrive in the sense that it would grow leaps and bounds (though I think it would), but their people would thrive under the firm, godly, nurturing, gentle, wise unification of their male and female leaders.

—

Lore Ferguson is a writer whose deepest desire is to adorn the gospel in everything she says and does. She lives in Fort Worth, Texas, and is a covenant member at The Village Church. Lore writes regularly at Sayable.net, and you can follow her on Twitter @loreferguson.

Confessions of a Recovering Missionary Hipster

We had just moved from a place far, far away. Our life was anything but ordinary, or at least, so it seemed. Temperatures didn't get above the 0 degree mark in the winter, and most people in America (particularly people in American churches) that we talked with thought we were either crazy or some sort of modern day super hero. The accolades were nice, honestly. I was pretty good with the humble response.

"It's a calling"

"We're just being obedient"

But the fact remained, it was an unusual life and I more or less liked it.

The Unconventional Life

The word hipster has been rebirthed in the past few years. Hipster used to refer to someone who was into jazz music. Now (at least from what can I gather from today's kids), a hipster is someone who is intentionally unconventional and aloof from the popular and the ordinary. I think the modern idea mostly involves odd beards and indie music. I'm not 100% on that though. It does seem that the term still has a a lot to do with music. Apparently, a hipster (as defined by this generation) can't listen to the same music everyone else does. As soon as a band gets too popular, they're finished in the hipster community. Sell-outs. Mumford and Sons used to be a hipster band, until they won a Grammy. I used to boast to my kids that I was listening to U2 in the early 80's when they were still an underground, post-punk band from Ireland that no one had ever heard of. Unimpressed, I was promptly dubbed a U2-hipster and we moved on. The things we learn from the kids these days.

Hear what I'm saying. I loved my work in Ulaanbaatar. College students crammed into my living room every week, sharing the Kingdom of Jesus with young people who had never heard about Jesus in that way before, late night discussions with young men about life, family, girls, and the future: I lived for this. I still miss the work, and deeply, deeply miss the Mongolian people who had become such a part of my unconventional life in Central Asia.

We’re the Missionary Hipsters

Unconventional. That's an American living someplace other than America. There's something strangely appealing about unconventional. To me, the original U2 hipster, anyway. Dealing with time zones and talking about travel plans and concerning one's self with language and culture and lamenting the lack of peanut butter. There's something appealing to the human ego about that. Any expatriated person would admit it, in an honest moment. There's an embraced identity. We're not the norm or the ordinary. We're the missionary hipsters.

Last year was the year our life as Americans abroad ceased. We are no longer recognized as missionaries. It was a tough year at many levels, and the culmination of difficulty and displacement hit me one morning last summer. We had moved back to America and were house-sitting for a friend. I was taking my coffee on the front porch early, before the South Carolina summer sun could gain too much heat and intensity. I watched home after home come to life that day. Little white sedans leaving cookie cutter houses going to 9-5 jobs somewhere in Greenville. I had this sinking feeling that this was now my life. Normal. Ordinary. American.

I didn't want that. I liked my life before.

Wait . . . I take that sentence back. I liked my identity before.

Grace in the Ordinary

That moment of sinking into a sea of ordinariness was over six months ago. I've learned something really important since then. Grace is the water that makes up this sea. In reality, Grace is demonstrated in the ordinary much more than it ever is in what we call extraordinary. I'm finding it astounding, really.

I shouldn't be surprised. The Bible gives illustrious examples of grace in the everyday. From an ordinary man like Abraham and an ordinary public speaker like Moses to an ordinary young lady like Mary and an ordinary fisherman like Peter. There is remarkable beauty in the things we see every day, no matter where one lives. I'm learning to look for it, to see it and to celebrate it. The best stories, the one's that carry real meaning and have real impact, are the one's that celebrate ordinary people doing ordinary things, demonstrating amazing grace and beauty. It's there. It's really there.

I am seeing that now.

Small white sedans and cookie-cutter suburban houses contain a thousand flashes of grace and when looked at from just the right angle, breath-taking beauty is there.

My eyes are now wide-open to this. I'm looking. The great thing is that I don't have to look far to see.

I still miss my old life and ministry—and painfully miss my Mongolian friends and colleagues. But, I no longer want to be aloof from the ordinary. I don't need to be unconventional. Embracing the everyday and the stuff of earth and life is a better way to live. God is in the ordinary. Grace is in the ordinary. Our lives are a series of simple stories with simple beginnings that a sovereign, wise and good God is moving toward a glorious end.

That's not ordinary or cookie-cutter at all. That's magnificent.

—

Bernie Anderson and his wife Renee’ have been married for 25 years, and have two grown children. After serving in the pastorate for 13 years, the Andersons moved to Mongolia, where they served college students and did leadership development for 8 years. Currently they are living in South Carolina and Bernie works with World Relief, as a director for church partnership. Bernie regularly blogs, posts photographs and tweets at branderson.me and @mongolman.

Originally posted Branderson.me. Used with permission.

Making Peace Through Confronting And Repenting

Everyone assigns a different meaning to the word “peace.” To some, peace is a calm feeling, an ability to relax, and a care-free life. To others, peace is the end of hostility, a white flag raised to end a terrible war. To others, it is something that happens when we avoid conflict, ignore faults in others, affirm and flatter and “sweep it under the rug” rather than challenge hurtful actions or patterns. Biblical peace is none of these things. Rather, biblical peace is something that we make by engaging in healthy, redemptive, life-giving conflict when necessary—especially with those whose actions and patterns are hurting us, other people, and/or them. Jesus said, “Blessed are the peace-makers.” But what does this mean?

To make peace is to rescue a hurtful person from himself

Paul writes that if anyone is “caught” in a transgression, those who are “spiritual” should restore him (Gal. 6:1). If a person is caught in a transgression, it means he has actually been overtaken by a sin. It now controls him and, if he is to be freed of it, he will need outside intervention. Some of us have participated in an intervention with a drug addict or an alcoholic. When friends or family notice that a loved one is being overtaken by an addictive substance, they come together and lovingly seek to rescue the addict from his own, self-destructive patterns. To ignore the problem would be terribly unloving. To do everything in your power to block a person from continuing in destructive patterns—this is true love and true peace-making.

Peace-making is counterintuitive

None of us wants to confront. We fear uncomfortable conversations and potential rejection, so we may choose to ignore hurtful patterns in others, or, perhaps worse, to flatter them into thinking that there is nothing wrong with their behavior. When Paul says to “restore” a person caught in transgression (Gal. 6:1-2), the same word in other ancient writings refers to the re-setting of a broken or dislocated bone. The re-setting of a bone is excruciating at first, and is usually followed by a low-grade pain that could last for weeks or even months. But once the bone is fully healed, it is usually stronger than it ever was before it was broken. When friends confront friends, and loved ones confront loved ones for sinful and destructive patterns, it is comparable to the re-setting of a bone. But instead it is a re-setting of the heart and of the person’s character. It flows from a vision to see God restore the person’s original moral beauty to him, to heal and re-align his life to the way things are supposed to be. It is a small, tangible way to bring the peace or ‘shalom’ of heaven to the present earth.

True peace-making is done in a gentle, humble inviting spirit

Galatians 5:15 warns against our potential to “bite and devour” each other. We are warned because whenever we are offended—whenever someone fails (fails us!)—we tend to become aggressive toward the perpetrator in one of two ways. We may become active-aggressive (the fight impulse) by telling them off, asserting our rights, pointing fingers, making ourselves out to be the sole victim, beating them up with our words. Or, we may become passive-aggressive (the flight impulse) by withdrawing relationally, making the person pay with our silent snubs, gossiping about them to others, or even leaving the relationship altogether.

We must see that both forms of aggression—active and passive—are self-medicating strategies employed to soften our own pain by increasing the pain of the enemy. But the Bible calls for a different kind of confrontation—the kind that prizes the healing of the enemy and the restoration of the relationship. So we are to approach this effort in a spirit of gentleness and humility. Biblical peace-making is confrontation in a sinner-safe environment. The goal is two-fold. First, we must do everything in our power to ensure the person feels safe with us and not condemned (because we are just as capable of the sin). Second, we must do everything in our power to ensure that the person is rescued from patterns that are harmful to him and/or to others.

Peace-making requires a heart that is saturated with the Gospel

The only way to gain the emotional wealth needed to respond to an offense with gentleness and humility instead of active or passive aggression, is if our hearts and identity are secure in the gospel. To the degree that we are experiencing freedom from condemnation in God’s eyes through our union with Christ, we will not fear rejection from the person we confront. If we understand that we are fully loved and secure in our relationship with God as Father—that God loves us as much as he loves Jesus, all the time—we will envision even our enemies flourishing in the gospel. We will view ourselves as partners with God, on a mission not to put offensive people in their place but, as JI Packer says, to make people great by calling them to a more beautiful, Christ-like heart and character.

—

Scott Sauls, a graduate of Furman University and Covenant Seminary, is foremost a son of God and the husband of one beautiful wife (Patti), the father of two fabulous daughters (Abby and Ellie), and the primary source of love and affection for a small dog (Lulu). Professionally, Scott serves as the Senior Pastor of Christ Presbyterian Church in Nashville, Tennessee. Prior to Nashville, Scott was a Lead and Preaching Pastor, as well as the writer of small group studies, for Redeemer Presbyterian of New York City. His first book Jesus Outside the Lines: A Way Forward for Those Who Are Tired of Taking Sides releases March 1. Twitter: @scottsauls.

Originally posted at www.scottsauls.com. Used with permission.

Reflect Christ, Deflect Satan

Paul’s story is well documented. He was a killer of Christians and an adamant opponent of their faith (Acts 8:1-3). Later, as a man saved by God’s grace, he constantly urged believers to turn away from their old lives and to press into their new natures in Christ, just as he did. He didn’t harp on rules and regulations, but rather exhorted them to look to Christ for their reason for living. And as a hate-monger transformed into a humble servant, Paul knew the benefit of receiving and offering Christ’s compassion. Few passages in the New Testament describe the character of Christ as a weapon against Satan’s work as clearly as Ephesians 4:25-32. In this passage, Paul makes a very clear assertion to believers: Christians are freed through the sacrifice of Christ, by the power of the Spirit, to reflect him and deflect Satan.

Speak Truth (v. 25)

Paul states, “Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another.” In short, he is telling his audience to be honest with one another. He does not issue this warning against lying in order to be seen as righteous to outsiders or to prevent themselves from consequences later on; rather, Paul says that Christians should speak the truth because they are one body.

The word for “members” in the Greek, mele, literally means “a bodily organ or limb,” giving the metaphor that Christians are plainly, not just figuratively, connected as flesh and bone members of a body. It is indispensable for believers to understand that, in a sense, they should treat each other how they themselves want to be treated. If a believer lies to a brother, he is simply sinning against every other Christian and, essentially, himself. Paul carries this thought from verse 24 in which he tells believers to “put on the new self, created after the likeness of God in true righteousness and holiness.” Although Christians will always struggle with Satan’s temptation to speak falsely until the moment of death, they become new creations in Christ with the ability to walk in a manner that reflects the likeness of God himself.

Control Anger (vv. 26-27)

The passage continues, expanding on the statements made in previous verses, saying, “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.” These two verses combine to explain that such characteristics belong to the devil and not to God. Anger in and of itself is not a sin when exercised appropriately. Even Christ, who did not sin (2 Cor. 5:21; Heb. 4:15), was angry (without sinning) as he rebuked the “money-changers” in the temple (Matt. 21:12-13). When Christians act in such a way that they are representing Satan’s lies and not Christ’s model, they are in danger of, or already participating in, sin. Francis Foulkes clarifies, “The Christian must be sure that his anger is that of righteous indignation, and not just an expression of personal provocation or wounded pride. It must have no sinful motives, nor be allowed to lead to sin in any way.”

Christians are a new creation with a new attitude and a new power to overcome the traps of Satan. Given the opportunity to hold a grudge, the Christian must turn away from their anger and forgive immediately. If “the sun goes down” on a person’s anger, it will continually eat them alive, just as Satan has planned. Satan is a powerful trickster, looking for and providing any avenue for a person to give into temptation and give him a place to work. The gospel affords the opportunity to escape such traps.

Be Generous (v. 28)

For the Christian, there is a new outlook on the idea of giving and receiving: “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” Once given this new life in Christ, a person is called to view their possessions differently. Once a thief himself, the new believer must now work honestly for their income and turn it into a gift.

One only needs to look at the life and ministry of Jesus to see that servanthood is the paramount trait of a holy person. Christ was and is God who stepped into human history and lived a perfect, sinless life. As an eternal king, he had no true reason to be humble or to serve anyone, but he did. He gave all of himself in order that Christians might have a life more than they ever imagined (Jn. 10:10-11). Though Satan makes selfishness appealing, the humble character of Christ cannot be overlooked by anyone seeking to model themselves after him. Dishonest gain may often be the easy route to travel, but believers are commissioned to take the road less traveled.

Show Grace (v. 29)

“Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” Here, believers are told not to speak in such a way that someone will be hurt or pushed away by their words. Satan will use biting words to attempt to destroy not only the body of Christ, but relationships they have with outsiders.

Society often judges Christians based upon their actions. The world is not merely looking for a show, but an authentic lifestyle that promotes goodness. While it is rather easy for the Christian to settle into moralistic behavior modification in order to attempt at pleasing Christ and appearing righteous to those around him, the new man cannot stop there; he must act in sincere concern for those looking to him for answers on Christ.

Any person can modify behavior, but a true disciple of Christ lives with a transformed heart that sees other human beings as lost souls in need of Christ’s redemption. Satan will try to distract believers from the Great Commission, but this must be fought against. There is no escaping the call to love others as Christ does.

Do Not Grieve the Spirit (v. 30)

Paul advises Christians: “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” This is a simple caution with huge implications. When sinning, one must remember that their sin is not only damaging to others; it’s an affront to God.

The Holy Spirit is God, the third person of the Trinity. The Holy Spirit may sometimes be under appreciated and overlooked by many Christians, but the he is the actual person of God dwelling within the Christian. As the Holy Spirit dwells in the believer, he is rightly and justly saddened and angered by the direct disregard for his holy standard. When the Christian sins, it is not to be forgotten that the holy and righteous God of the universe takes full notice. God is not a distant being, floating in the outskirts of creation; God is an active and living being dwelling in and standing beside each person every day of their existence with full knowledge of their transgressions against him. John Calvin once exhorted Christians to “endeavor that the Holy Spirit may dwell cheerfully within you, as in a pleasant and joyful dwelling, and give him no occasion for grief.”

Christians should give thanks for the seal of redemption (Eph. 1:13-14) given to them by God through Christ on the Roman cross. It is in him and him alone that the old man dies and the new man is raised to new life. This new life holds the promise of eternal liberation, while Satan only offers bondage and destruction.

Attitude Matters (v. 31)

Paul collects all wrong attitudes together in one verse, telling his audience to “let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.” Though surely a problem in the church that Paul is writing to, any and all Christians can attest to struggling with these very things. As a Christian, this desire does not simply disappear on the day of new life. There is still constant battle within the soul of a Christian to do what is right and holy when Satan’s temptation seems to be the correct—or at least easier— way to handle the negative situation.

The simple response for the Christian is to ignore a person who wrongs them by “turning the other cheek.” This is true and virtuous. However, with the power of the Holy Spirit within the believer, there is far more power over sin than merely walking away or pretending that an offense didn’t occur. A new creation in Christ has every resource imaginable to actively pursue radical forgiveness and grace. The act of loving an enemy is far and above the call of mere forgiveness. After all, even a non-believer with no supernatural power at all can turn away from a person who insults, attacks, or demeans them. God promises something better; he promises “a way of escape” for believers (1 Cor. 10:13).

Be Kind and Forgiving (v. 32)

Paul concludes the passage with this statement: “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” Believers are called to such a lifestyle because they are new creations with a new heart, first forgiven by God so that they may show grace to the world. The selfish Christian is a contradiction; no one set free from sin can simultaneously be a captive to it. Paul is entirely clear in verse 24 that there is no such thing as a Christian that lives as he once did.

A major facet of the gospel is that having the inclination to continue sinning does not grant a person the excuse to maintain the same pattern of living. In describing a new creation in Christ, Paul uses the adjectives “kind,” “tenderhearted,” and “forgiving.” These are not natural dispositions of the natural human being; these are supernatural reactions to the broken mess of creation.

Saved For a Purpose

Paul says in Romans 5:14 that Christianity is foundationally void and useless if Christ did not resurrect from the dead after his crucifixion. For the Christian, this has massive connotations. If Christ did not rise, he did not conquer death and in turn conquered death on behalf of anyone else. If Christ was not raised, his forgiveness would mean absolutely nothing. Believers cannot understate the grace that must be shown to others in response to the magnificent and unbelievable power exemplified in Jesus Christ. The final words of a risen Savior are not comforting promises of eternity, but an insistence on being light in the midst of darkness (Matt. 28:18-20).

God’s will is not aimed entirely at the Christian going to Heaven, but rather for his people to represent him well and live according to his immutable standard in the here and now. The gospel frees us from our own interests. Christians have an obligation to love God and love others well precisely because of the cross.

The character of Christ, this gospel-infused sword we wield, is at the forefront of the Christian witness to a lost world. And Satan cannot deflect its blows. As Jesus proclaims, not even the Gates of Hell can stop his Church (Matt. 16:18).

—

Brandon D. Smith serves in leadership and as an adjunct instructor in theology and church history at Criswell College, where he is also associate editor of the Criswell Theological Review. He recently edited the book Make, Mature, Multiply and is a contributor to Designed for Joy (forthcoming from Crossway, 2015). Follow him on Twitter.

Bending the Heart for the Impossible

After unearthing the themes of prayer, discipleship, and humility in Luke 18, what remains of the chapters seem less applicable to encouraging Biblical discipleship. Perhaps this is true, but Luke’s story placement for the rich young ruler is fascinating. Jesus has just finished comparing a Pharisee and tax collector (Lk. 18:9-14) and exalted the person that the Jewish society disdained. Christ has exalted little children into the kingdom and rebuking the disciples (Lk. 18:15-17). It is not on a mere whim that Luke records this infamous question and answer. “What does entering the kingdom then look like?” is the natural question arising from these teachings of Jesus. Poor discipleship has been exemplified, but what does proper discipleship look like?

18 And a ruler asked him, “Good Teacher, what must I do to inherit eternal life?” 19 And Jesus said to him, “Why do you call me good? No one is good except God alone. 20 You know the commandments: ‘Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.’” 21 And he said, “All these I have kept from my youth.” —Luke 18:18-21

Perhaps parents relate more to this formulated question. “Dad, what must I do to go out tonight?” or “Mom, what must I do to be done with dinner?” There is not anything wrong with be willing to act and work. These types of questions are certainly better than the truisms my daughter has been spouting lately, “Dad, if I have to watch TV than I have to watch TV.” This young rule understands he did not naturally deserve to inherit eternal life. In religious fervor, he was bent on doing what needed to be done to earn God’s favor. But he was guilty of “a zeal for God, but not according to knowledge” (Rom. 10:2).

Christ’s Confusing Answer

Christ’s answer honestly addresses this fervor. And perhaps Christ’s answer has left many confused about the nature of justification. The reason Christ does not say, “Hey dummy, just believe in me and you will be justified by faith” is because the rulers desire for eternal life is not bad. Christ condescends to the rich ruler’s thinking in an effort to show him that earning his justification is an impossibility (Lk. 18:27). In fact, apart from Christ this is the greatest impossibility (2 Cor. 1:18-20). For this reason, Christ responds,“Why do you call me good?” and concludes with “One thing you still lack” (Lk. 18:22). The rich young ruler misses out on Christ’s point that God is the high standard and that no disciple, through adherence to the law, could achieve this. The teacher standing right in front of him was the only exception. He was the impossible possibility. Christ’s second response seeks to push the point, he strikes to the heart of the ruler and the ruler breaks. He breaks apart from Christ. He has missed out on Christ revealing that through him, the “good teacher,” is the inheritance to eternal life. What is “impossible with man” has become possible through the God-man that stood before the ruler.

Check List Discipleship

What does this story communicate about discipleship? It re-iterates that completing a check list, even a holy one, is not the equivalent to following the Good Teacher. The root issue of discipleship is the heart. So, when our discipleship programs become merely external rituals we should be willing to acknowledge what they are and what Paul would say about them,

For while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. —1 Timothy 4:8

True discipleship has to be convinced that its programs must die to themselves in order to follow Christ. True discipleship must be bent on affirming the greatest impossibility and that all of the physical effort in discipleship is non-meritorious in making us a disciple. Instead the church needs to stress the grace of God.

It is true that one does not explicitly hear “what must I do” often in the church today. The truth is the religious answer lies before us. Sunday School, good church attendance, Bible study, fellowship, and un-healthy food at the potlucks. These are the marks of religious fervor and remain a blessing (especially the food part) from God for his disciples. We must return to instructing new Christians that taking on a loaded schedule of godly things does not a disciple make. Instead, the bending heart that merely asks “Who then can be saved?” will find the God-man ready to accomplish the impossible. This will affect how we counsel parents to disciple their children. This will alter how we view parents with children who cannot attend Bible study. This must transform our vision of who Christ’s disciples are and how we can edify each other.

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Joshua Torrey is a New Mexico boy in an Austin, TX world. He is husband to Alaina and father to Kenzie & Judah and spends his free time studying for the edification of his household. These studies include the intricacies of hockey, football, curling, beer, and theology. You can follow him @benNuwn and read his theological musings and running commentary of the Scriptures at The Torrey Gazette.