Know God Intimately by Knowing the Word

Lisa Bevere, author and speaker, writes, “Rules will never set us free, just as fear and control will never keep us safe . . .The Law demands and dominates, but love leads and gives.” I’m captivated by her use of this revelation to teach women how rules alone will not keep them sexually pure. She argues that true sexual purity for God’s daughters is the product of a real and vibrant intimacy between them and their heavenly Father. She prescribes nothing short of a fairytale, sparing none of the fantastical ingredients of our most dearly beloved ones; princes and princesses, a castle and far off lands, danger and rescue. And as she weaves this story, she proves how laws can never legislate love, but that true obedience is fashioned out of deep and abiding intimacy. What has that got to do with Scripture memorization?

We have overlooked intimacy as an ingredient of this long underrated discipline in modern discipleship. These days, I wonder just where has the challenge to memorize Scripture gone? We live in a time where parishioners can quote more Jerry Seinfeld than they can Jesus Christ. And so, what is the solution? Is it to legislate more laws of Scripture memory from our pulpits or is it to pray that God would make us people of his Word? Is it such a big deal at all? Technically, there’s no verse that commands us to memorize Scripture, right?

But what if that’s not the point? What if Scripture memory is actually a passionate response to the love and grace of the God who extended both to us? What if Scripture memorization invites us to better know the one who loves us most?

Motivated by Passion

When I think about Scripture memorization, the usual passage comes to mind, “Thy word have I hid in my heart; that I might not sin against you.” (Ps. 119:11). Immediately, we draw upon the necessity of the verse, the why (i.e., “that I might not sin”), but we rarely reflect upon the nature of the man or the who that wrote it. This man was very real and raw; a man of war and of passion. Of David, it is written that he was a man after God’s own heart. Though he could beat a lion and a bear with his bare hands he could also unashamedly burst into tears of praise or anguish before his God and his people. He was indeed full of passion. This man wrote that verse. David teaches us that God is not only concerned with us doing what we are told, but also with the direction in which our hearts are led. “For all who are led by the Spirit of God are sons of God.” (Rom. 8:14).

Though it was no law in his Torah, it was a value in his heart. David’s passion led him to realize as Dr. John Piper says, “You cannot hide what you have not memorized.” And the promise of its necessity, though not fulfilled in David’s life, is come to fruition in the life of his Greater Descendant—Jesus. See Jesus in the wilderness (as recorded in the Gospels) being tempted by the devil. How does he win this match with almost all natural odds stacked against him? By his memory. By what he has hidden in his heart that he might be an obedient Son, not believe the devils’ lie and sin against his Father. And we know that Jesus too was a man of even greater passion—one in total intimacy with the Father and the Holy Spirit.

Passion is Built on What We Prize

Memorizing Scripture helps us to prize God’s voice above others because our passions are built on what we prize. As a culture heavily dieted on media and entertainment, I’ve noticed how even Christians boast more fluency of popular TV sitcoms than of the Bible. Do we identify with a cast on TV or a sports team roster more than with our ancestors in God’s story? If so, this evidences how we are prizing other voices over God’s in the Scriptures. Yet that‘s the voice we are commanded to meditate on both day and night. Rosaria Champagne Butterfield says, “When we cross reference our lives with Scripture, we insert ourselves into God’s story.” This process is significantly aided through committing God’s Word to memory. Instead of pouring our passions into scripts and filtering them through the psychology of modern television we can instead sift our hearts by the greatest story of all.

Scripture memorization brings a primacy of God’s point of view to our minds. It makes Christ more real and more beautiful to us as it keeps his reality close to our hearts and makes them inseparable. A long distance lover who receives a letter from their sweetheart feels immediately and undeniably connected from the moment their fingers touch the letter or their nostrils inhale the scent of its pages. Every aspect of the experience is savored because the beloved is prized.

This is important because merely quoting Scripture is not the same as prizing God’s voice. For the gospel to work in the heat of temptation, it requires an intimate affiliation with it. One that prizes it over and above the bait that is being dangled before us.

The End of Intimacy is Knowing

Picture a woman’s fingers gently tracing the face of her lover. What is she doing, but becoming intimately acquainted with every feature of the one she loves. She will know each contour, curve, and line of her beloved’s face. Her passion for him fascinates her. He will be no stranger to her in the dark. These acts of intimacy familiarize her with her lover. Committing God’s word to memory does this for us as well. Memorizing Scripture familiarizes us with the various contours, curves, and lines of Jesus’ character. His nature and ways are no stranger to me for I am my beloved’s and He is mine (Song of Songs 6:3). This familiarity, this knowing is the end of intimacy. In Genesis 4:1, it says, “And Adam knew Eve, his wife . . .”

The culmination of intimacy is knowing one another completely. Our intimacy with God through the memorization of his Word will lead to us knowing him. The end of Scripture memorization is not a boastful spirit (which is what the law produces), but Christ-the living Word. We will recognize Jesus.

Jesus sharply rebuked the Pharisees in his day saying, “Verily, you search the Scriptures, for in them you think you have eternal life—but these are they which testify of me!” The Pharisees missed the point of memorization, Christ. Their memorization should have led them to immediately recognize the Savior when he came—but they did not. For they never learned to prize the voice of God, so that they recognized him when he spoke. Their motivation was not passion, but performance. They were more in love with their present political arrangement of compromise than they were with the God in whom they should have put their hope. And so when God spoke to them by Christ, it was the voice of a stranger and they would not follow.

They did not know God. And because true intimacy always leads to knowing, their empty adherence to the laws resulted in what the law always ends in apart from faith-futility (i.e., attempting to be justified by keeping the Law instead of turning to Jesus in faith and thus results in futility—relying on anything outside of faith in Jesus to justify). They did not proceed from passion so they did not end in intimacy. As a child knows its mother’s voice because it has been whispered over them while in the womb, in the light of day with gentle caresses, and in the night soothing after terrifying dreams—so does Scripture memorization train us to recognize a God who has spoken and is still speaking to us through that same living and active Word. Let us remember that we know God and also know God intimately by remembering his Word.

—

Kileeo Rashad is based in Philadelphia, PA, where he serves his local church in many capacities; speaker, preacher, deacon, and hospitality director. He is currently working on a debut writing project which will address breaking silence on sexual brokenness within the church. Kileeo is also the founder of Restoring the Breaches, a ministry that aims to help churches and individuals facilitate gospel-centered conversations around sexuality. 

3 Ways To Repent of Our Apathy Towards Evil

Last week America celebrated the 43^rd anniversary of the Roe versus Wade, the landmark decision that legalized abortion nationwide.^[1] In an official statement released by the White House, President Obama reinforced the prevailing sentiment that the American dream can and should be pursued at any cost, even if that cost is the lives of almost 58 million innocent unborn baby girls and baby boys made in God’s image. He declared, “In America, every single one of us deserves the rights, freedoms, and opportunities to fulfill our dreams.” The multiple layers of distortion and demonic deception in that sentence are astonishing. It sickens me. Yet, it was my own sin of apathy on Thursday, January 22^nd, 2016 that grieves me more deeply. I didn’t think about the aborted that day. Not even once. It’s one thing for an unbeliever blinded by the god of this world to release that statement. It’s another thing for a believer to become so calloused to the cry of the oppressed that she would forget to pray for justice on their behalf. Honestly, I’ve heard so many voices surrounding the issue of abortion that it (unconsciously) became white noise to me, slowly lulling my conscience to sleep.

Awakening My Deadened Conscience

This past Sunday as I gathered with my church family, through the preaching of God’s Word, my conscience was awakened to the cries of the oppressed. The Spirit jarred me as I felt the weight of the 58 million abortions since Roe v. Wade ruling. It was like “I knew,” but I didn’t really know.

In his sermon on Psalm 69, pastor Geoff Chang preached on the imprecatory prayer (vv. 22-28). He helped the congregation think well on these difficult prayers laced throughout the Psalms. He also challenged us to appropriately pray imprecatory prayers in light of the rampant injustice in our country. Geoff boldly proclaimed God’s Word in a way that I felt compelled to share. The following section is taken directly from his manuscript and published with permission.^[2]

My Pastor’s Exposition of Psalm 69:22-28

The psalmist’s prayer for help takes a turn here, praying not only for salvation, but for the judgment of his enemies. Here we see images piled up again, giving us a glimpse of what God’s judgment is like. Where everything good in life is taken away and it’s replaced only with God’s burning wrath, as punishment for their evil. It ends with this dreadful prayer: “May they be blotted out of the book of life, and not be listed with the righteous.” This is a prayer for an ultimate judgment, an ultimate death, even hell.

In our modern 21^st century sensibilities, this is hard for us to grasp. Should we pray like this? Should Christians pray for God to judge and destroy our enemies? How are we to make sense of this?

1. Notice that the psalmist prays to God to accomplish his justice, but the psalmist never takes justice into his own hands. There is nothing here in the prayer that would justify violence in the name of God.
2. Notice that the psalmist is ultimately not out for personal vengeance, but his zeal is for God’s house and for God’s glory. They hate him because they hate God. And so this prayer for judgment is not about personal revenge. Rather it’s a prayer that God’s justice and glory would be upheld and evil would be defeated.
3. Could it be the reason why a passage like this seems so strange to us is simply because we’re just not that passionate about righteousness and truth and justice? We care about ourselves a lot. But we actually care very little for God and His holiness…This past week was the 43^rd anniversary of Roe v. Wade. And the recorded number of legal abortions since that decision: 57,762,169.

That’s 57,762,169 of innocent baby boys and girls made in the image of God put to death for the demonic idols of sex and career and convenience, not in some barbaric land, but right here in our country.

At what point is your conscience so grieved by the enormity of that evil that you would say it’s okay to pray an imprecatory prayer against all those who work so hard to continue this holocaust, to deceive the minds and hearts of hurting women, and to continue profiting from it? Are 57 million deaths enough? 

Could it be that God’s conscience is a bit more sensitive to evil than ours?

Jim Hamilton in his commentary on Revelation writes this:

If you have ever wondered whether you should pray the imprecatory prayers of the Psalms, let me encourage you to look again at the way the martyrs pray for God to “avenge” their blood in Revelation 6. You bet you should pray those imprecatory prayers. Pray that God would either save His enemies, those who oppose the gospel and the people of God, that He would bring them to repentance, or if He is not going to do that, that He would thwart all their efforts to keep people from worshiping God by faith in Christ. Pray that God would either save those who destroy families and hurt little children or thwart all their efforts and keep them from doing further harm. Those prayers will be heard. Pray that God would either redeem people who are right now identifying with the seed of the serpent, or if he is not going to redeem them, that he would crush them and all their evil designs. God will answer those prayers.

Friends, this imprecatory prayer of judgment is not some embarrassing part of Scripture for us to hide away. No, rather, this is the only appropriate response to evil coming from a conscience that is properly attuned to God’s holiness.

Repenting of My Own Apathy 

On Sunday I repented of my apathetic, cold heart. I cried over the fact that I haven’t cried over the oppressed in a long time. I was reminded that we live in a broken world—unborn babies are murdered by their parents, refugees suffer and die at the hands of unjust governments, little girls are raped by their daddies, and innocent lives are taken in acts of terrorism. Evil is real and it necessitates a response from believers. 

There are a variety of responses and measures that need to be taken by God’s people in the face of evil. In the way of personal repentance, I would like to share the convictions I had stemming from Sunday’s sermon:

1. We must be angry

Christians, of all people, should be the most sensitive to evil because it is a direct affront to our God’s righteousness, justice, and holiness. When God’s image-bearers are oppressed by evildoers, it’s ultimately an attack on him and his character. The lackadaisical attitude towards evil that often characterizes the Christian is out of place and unacceptable. We must never allow ourselves to grow apathetic towards the plight of the oppressed. This begs the question, how sensitive is your conscience to evil? How quick are you to become outraged at the unjust practices and moral laxity of our culture? When was the last time you wept over the oppressed?

2. We must pray for justice

The atrocities committed by those who oppose God and his kingdom of light drive us to the just King of the universe. Pray that God would attune your conscience to his holiness and you would take up the cause of the helpless. Cry out to God and ask him to bring justice to the oppressed and to deal with the oppressor. Pray that the wicked would turn towards God in repentance and enjoy the marriage supper of the Lamb in Revelation 19:6-9 or, if they don’t, that they would be judged and suffer punishment at the great supper of God in Revelation 19:17-21. Appropriately pray imprecatory prayers against those whose hearts are bent on crushing the vulnerable in rebellion towards God.

3. Pastors must preach God’s Word boldly

Man of God, don’t apologize for or be embarrassed by God’s Word. Eternal judgment is not the great evil of Scripture that you need to dance around. Hell is the final answer to all evil and injustice. In a culture filling our minds with unbiblical worldviews, your congregation needs to be confronted with God’s truth, even the reality of final judgment. One day God will right all wrongs and judge all injustices and this is good news for God’s people. If you’ve been silent on issues that Scripture speak to, repent of your fear or apathy and boldly proclaim God’s Word. I needed to hear a hard word from my pastor this week and I praise God for how that word led me to repentance.

^[1] This article is not intended to heap additional hurt upon hurting women. My heart hurts with them and I’ve cried alongside many women who are broken over their choices. In this particular article I’m speaking to the greater issues of injustice against the oppressed in our country, not the restoration that God can bring to women who have had abortions.

^[2] This is one portion of a full gospel-centered exposition of Psalm 69. Listen to the entire sermon “Praise the Lord…In Suffering (Psalm 69).” I inserted italics font in specific places where I experienced exceptional conviction. Also, the original manuscript was lightly edited to take it from spoken to written form.

—

Whitney Woollard is passionate about equipping others to read and study God’s Word well resulting maturing affection for Christ and his glorious gospel message. She holds a Bachelors of Science in Biblical Studies from Moody Bible Institute and a Masters of Arts in Biblical and Theological Studies from Western Seminary. Whitney and her husband Neal currently live in Portland, OR where they call Hinson Baptist Church home. Visit her writing homepage whitneywoollard.com.

Geoff Chang was born in Brazil, but grew up in the great state of Texas. He did his undergraduate studies at the University of Texas at Austin, TX and his post-graduate work at the Southern Baptist Theological Seminary in Louisville, KY. He currently serves as associate pastor at Hinson Baptist Church in Portland, OR, where he lives with his wife Stephanie and their young children.

The Mountaintop Experience

What are the three most significant moments you’ve had in your journey of following Christ? Would you use the term “mountaintop experience” to describe any of them? I have a few moments where experientially I felt a certain nearness to God that alluded my existing vocabulary. One example of this would be the day that I stopped calling myself an atheist and began calling myself a Christian. My girlfriend at the time—now my wife—led me in a prayer in which I asked God for forgiveness of my sin and accepted Christ’s sacrifice in my place. Internally, a lot of emotions and feelings accompanied this moment but when I’ve tried to articulate these I’ve found my vocabulary limited. Probably the most accurate way I could describe this event in an experiential manner would be passing from death to life. While it took many years for my lexicon to catch up to my experience, all of the accompanying sensations of believing upon the Lord Jesus that day in 2005 loosely fit into the category of coming alive. This is the same language the biblical writers use to describe the initiatory act of becoming a disciple (Eph. 2:5; Col. 2:13).

The next month or so of my life I was “on fire” and nothing could rob me of the joy I had being a brand-new Christian. I was living every day on top of the mountain. Then I committed some sins and became a little discouraged—reality set in. I still lived in a world affected by the fall. Being a new Christian and not having a very good connection to a church or support system, Jesus took a backseat to my other (sinful) desires for the next three years until I’d put him so far out of my mind that I actually considered myself an agnostic. So, what happened?

To shorten an incredibly long and complicated story, almost all of my problems were a result of the fact that I wasn’t grounded in the Word of God.

I’m thankful for God’s grace that my days as an agnostic were limited. God quickly found me when I was a lost and wandering sheep and brought me into deeper communion with him. But that is not everyone’s story. Some have shared in these sorts of “mountaintop experiences” and then left the Christian faith for good. What are we to think?

The Highest Mountaintop

When it comes to mountaintop experiences, the peak of them all (pun intended) is found in Mark 9. There we read an account of the apostles Peter, James, and John accompanying Jesus up a high mountain. At the top they saw something amazing: Jesus with clothes so white they’d put Clorox out of business. Moses and Elijah—long since dead—joined the four of them on the mountain and had a conversation with Jesus. As if this wasn’t amazing enough, the Father spoke from heaven: “This is my beloved Son, with whom I am well pleased; listen to him.”

What do you think went through the minds of the three apostles that day? Could they put words to the feelings they experienced? If it were me, I don’t think I’d want to come down from that mountain. I resonate with the quick fire comment of Peter, “It is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah” (Mk. 9:5) We should all long to campout in the glory of Christ the way Peter did in this moment.

Regardless of what your best “mountaintop experience” was, Peter’s trumps it. Which is why it’s so jarring that when he reflects back on this experience he writes:

For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. And we have something more sure, the prophetic word to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. (2 Pt. 1:16-20)

Peter subordinates his personal experience on the mountaintop to the Word of God. He was an eyewitness to the earthly life of Christ and the Father’s divine favor for the Son. Yet, he says the prophetic Word of God is “more sure” than his experience as an eyewitness into the unfolding redemptive plan of God revealed in Christ. How amazing!

It’s common that in our pursuit of Christ we will have some experiences in which we commune with God in a way that transcends the limits of our human language. Where we, like the Psalmist, “taste and see that the Lord is good” (Ps. 34:8). They are good markers and indicators of our faith, but they make poor foundations for our faith.

The Foundation of Faith

The first three years of my Christian walk (stumble might be a more accurate depiction) were founded on a basic and experiential understanding of the gospel. The gospel was explained to me in biblically accurate, yet contextualized, language and I trusted in Christ. But I invested minimal time or energy into Bible reading and study. After three years of this half-hearted commitment to Christ the foundation was challenged, someone asked me, “What do you think about Jesus?” The truth was that I didn’t think much about him. It was near impossible for me to have a knowledgeable (2 Pet. 1:3) faith in Jesus as I knew very little about him. My faith was less in the person of Christ than it was in an experience I’d had some three years earlier. The more time that has passed since that experience the more I doubt and question my own understanding and interpretation of those events. My foundation was not the objective Word of God, but my subjective experience

Herein lies the catch twenty-two of the mountaintop experience. It makes a great supplement to a vibrant relationship with God where he speaks to us through the Bible and we speak to him through prayer. But when it becomes our sole purpose for living it can easily slip through our hands like sand. Our minds and hearts are too fickle to hold onto our experiential points of contact with God. Peter had learned this as an older and wiser disciple and takes pains to mention he is writing his second epistle to “remind” his readers of things they already know (2 Pet. 1:12, 13, 15; 3:1, 2). The aged eye-witness to the risen Christ encourages his readers by building their confidence in the Word of God. He knows first-hand every prophecy of Christ to be true, but rests his case not on his memories of mountaintop experiences but on the Word of God which he believes to be superior in surety.

Our subjective experiences of God are good, but his revelation of himself in his Word is better. Peter was with Christ when he said, “Heaven and earth will pass away, but my words will not pass away” (Mk. 13:31). Our minds are not as reliable as we think they are and as the hymn-writer said our hearts are “prone to wander.” But God’s Word is bond—a sure foundation.

Mountaintops can be perilous, there’s less oxygen, winds threaten to hurl us violently down the slope. But the sight at the top is the payoff people seek in exchange for the risk. This is good. It’s tempting to want to build our tent there and never come down, but it’s not practical. There’s scarcely any food up there and an avalanche could bury us. It’s better to build our tent on the solid rock (Lk. 6:48) and eat its food (Lk. 4:4; Jer. 15:16).

It is true that we can experience and commune with him in different ways and varying heights, but none are as trustworthy as time tested fellowship with God through the Bible. God’s Word provides us a feast that can’t be exhausted and a foundation that can’t be shaken and we would be foolish to elevate experience above that. When we’re tempted to setup our tent in the clouds remember that the “Word became flesh and dwelt [literally “tented”] among us” (Jn. 1:14). All of Scripture exists to reveal Christ to us—the Word that became flesh. It may not sound as exciting and appealing as some of the stories of modern miracles and sensationalism, but the saint who has spent eighty faithful years in seemingly mundane Bible reading has a better foundation than he who spent it chasing the next mountaintop experience.

—

Sean Nolan (B.S. and M.A., Summit University) is the Family Life Pastor at Christ Fellowship Church in Fallston, Maryland. Prior to that, he served at a church plant in Troy, New York for seven years and taught Hermeneutics to ninth and tenth graders. He is married to Hannah and is father to Knox and Hazel. He blogs at Family Life Pastor.

4 Considerations for Making Friends

God has given me the gift of being friends with outsiders. I am not sure why, but when I move to a new place or visit a new place it seems as though God sends people to me so that I can enter into relationship with them. I am not talking about merely having acquaintances, but entering into a real relationship with people. It’s weird how often this happens. A quick example. I was going to golf with a couple of friends at a really nice course, so I went for a warm up round at another local course. I went out by myself and didn’t want to be bothered. Even when I went to check in the guy at the front desk at the golf course asked if I wanted to play with others I said “no . . . please put me by myself.”

God had other plans.

After the first hole, we were backed up on the second and two golfers in front of me asked if I wanted to join them, I quickly said no, I’m good. But they persisted, so I joined them. For the next four hours I listened to their stories, said very few things, but asked some questions and continued to listen to their stories . . . it was a good time. After the first few holes I found out that one of the golfers was a retired baseball player, and a good one at that. He bragged about the course we were playing on and then bragged about his local pub that he owned and asked if I wanted to join him afterwards. I, of course, accepted.

We went to his pub and he ordered a ton of food and drinks and just wanted me to try a bunch of food and in exchange it seemed like he only wanted one thing: someone to listen to his stories. I did. I barely said a whole paragraph in our 6 hours of time together, but by the end, he was my new best friend and we exchanged telephone numbers and we now are going to be playing golf together regularly. What I found very interesting is his simple statement at the end of our day. He said: “This was such a great time, I am so glad that you joined us today, it was a pleasure to meet you and I can’t wait to introduce you to all my friends.”

Funny to think that I had this much impact on him in merely 6 hours and I hardly said anything. Instead, I did what many Christians, or should I even say evangelists, do rarely: listen.

In keeping with this example, here are four consideration for making friends today:

1. Be Available

The church has done a really good job of many things in the last 100 years, but one thing that really sticks out to me—We’re busy. It seems like we are either coming from something or going to something. Rarely do we have time for the Spirit to engage us in our schedule when and where and with whom he wants. We are simply too busy for the Spirit to sovereignly interrupt us.

Start clearing up your schedule so that you can be ready for the Spirit to send you people to engage with. Not only that, but start doing more things in public where people actually are. If we do these two things and we add to this a simple prayer of asking the Spirit to send us people he wants us to engage in, then we’ll be ready when he does and more open to engaging the world around us with purpose, intention, and excitement.

My wife has said over and over the best way to start meeting people is by simply going to the same public space weekly. Find a place where people are and keep visiting that place over and over again at the same day and time week after week. Not only that, but invite friends alongside you and see the fruit of being available yet intentional.

2. Be a Listener

Some people assume that one of the essential qualities of a good evangelist is the art of not shutting up. It’s as if the wittier the person is with their rhetoric, the more we hold them high on the pedestal of a good evangelist. I believe the most effective method of engaging the culture is the opposite approach. Your average person simply wants someone to actually listen to what he or she has to say.

The importance of evangelistic listening actually should be pretty freeing for most people.  Many think that they must have some great answer to the most pressing problem in today’s world, but they don’t have the first idea on how to go about discussing that concern. In other words, I believe the abundance of social media avenues in our generation gives rise to a unique concern; many people spend very little time conversing face-to-face with people who will listen to them. So, just by you listening, you are giving them an answer to a problem that faces them—even if they don’t know it yet.

Don’t just be a listener, but think about a few of these things as you listen:

• What is a common thread in this person’s story?What seems to hurt them most?
• What do they celebrate most?
• Where do they need redemption?
• What do they see as their functional savior for their problems?
• How could Jesus and the good news be the answer to their hurt and their issues?

Be careful that as you think of these things you aren’t merely listening so you can be ready to speak next...that isn’t good listening. Listen so much that you desire the Spirit to tell you when to speak, if you are supposed to speak at all. I’ve found myself listening so intently to people that at the end of their rant, story, or whatever that I have nothing to say. But I am ready to listen and ask more questions for deeper understanding.

3. Be Curious

The worst thing you can do as you listen to people’s stories is to jump to conclusions and try to answer questions that they never asked. Be very curious and ask questions until they tell you they don’t want to answer. But I’ll be honest I’ve never had someone say that they don’t want to answer a question that I ask...and I ask very personal questions. But remember...if you are a listener and not merely someone who seems to think they have all the answers, people actually want to talk to you and go deeper with you.

The posture of a listener opens people up to talk about and come to you about very deep issues and they’ll give you permission to ask the deepest questions about identity, idols, sin that you desire to ask.

The easiest way to be curious is when you hear details of someone’s story, never come to your own conclusions on the “why” in someone’s story and keep prodding them and asking them so you can uncover the “why” as they would tell it.

I’m always curious when people tell me their stories. I don’t hold back asking questions. And they aren’t bashful in giving me answers to my questions and going even deeper than I expected.

I believe the deeper the story goes, the longer the friendship will last.

4. Be Transparent

When you hear brokenness in their story that you can relate to, don’t hold back in telling them so. When they are vulnerable, make yourself vulnerable. This is where the church has, for the large part, disappointed many people. We haven’t been willing to open up about our own sins and hurt, but merely desire to point out other’s. As you open up about your story and your hurt, it opens up an actual relationship. An actual relationship is a vulnerable, two way street, not merely a one way relationship.

Do not hesitate to go as deep as they are going or press further into your sins and hurt to allow them the freedom to go deeper as well.

At this point many in the world have been better than some in the church. They know they’re broken, but some in the church act as though they are whole, without sin. Because my wife and I are transparent with who we are, we’ve found that it helps us develop deep friendships with the world, while it hurts us with the church where we receive constant pushback. The church would rather the scars and hurt stay deep within, so that she can look as though she is without stain. The problem is that when you do this, you hold in contempt those you are trying to reach and they can feel it. They can see it. And, they disdain it...and you...then Jesus.

We must know that we are not Jesus, but we represent Jesus. We actually get to show people Jesus the more transparent we are, showing our brokenness. When we show our brokenness, yet have joy in Christ, it gives hope that maybe our friends can also be loved by our Dad through Jesus as well.

Jesus Calls Us Friends

Jesus was called a “friend of tax collectors and sinners” then uses that same term as he speaks to those who were merely curious about who he was, to his very own disciples, and even to the one who betrayed him. I believe this is very purposeful, as everything Jesus did was, to make sure we identify, not just a few of God’s image bearers, but with all of God’s image bearers. Just think of this. The King of Creation, who could be friends with anyone, sent his son down so that we could be called his friends, that we could make friends, and that we could do exactly what Jesus has done for us: show us who the Father is.

This is the whole point. Jesus continually tells us that the reason he was sent was to show the Father. So, as he makes friends, that’s why he is doing it—to show off the Father.

The one who created time, makes himself available for us so we could be available to others knowing he holds time in his hands

The one who knows all things, is a listener to what we need and desire, so he can give it to us for the sake of making disciples. “Ask and it will be given” (Matt. 7:7).

The one who created us and is the center of the ultimate story is curious about us and our story. Jesus shows this with all his questions to his disciples and especially to the woman at the well.

Jesus…the one who Created the heavens and earth and was completely free of sin and was transparent with his creations. He pleaded with God to see if there was another way in the garden, because he was genuinely troubled with what was about to happen and to show us what it looked like to have an actual relationship with our Dad.

If the church, which is us, would just listen and start practicing these four simple truths, I would bet we would see how easy it is to not only make friends but share the hope that is within us (1 Pt. 3:15). You see Peter tells us to always be prepared to give a defense of the hope that is within us when people ask. But, my question is this: Are people in such a deep relationship with us that they would come to us and ask us about our hope? Or, do we see evangelism as something we have to go out and “do” with those outside of relationship because we don’t have any friends who are different than us in both appearance or beliefs?

Relationships take time and patience, judgment and condemnation takes seconds. May we pursue relationships the same way that Jesus has pursued us.

—

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.

The ABC’s of Applying God’s Promises

The promises of God are one of the sweetest things in life that God has given us to enjoy. However, we cannot merely know them, we have to apply them to our life. Sometimes I wonder, what does it mean to “apply” God’s promises, things that often seem so abstract that I have no clue what to do. I’d like to give you a formula for taking holding of God’s promises. This formula is not new, nor is it original to me. In fact, I realized a few weeks ago I’ve been doing this for a long time without ever knowing I was following this formula. It wasn’t until one of the older gentlemen in my small group shared his process with everyone that I realized I was actually following a well-trodden formula for laying hold of God’s promises. Listing out the process has been extremely helpful in times when I need to grab a hold of God’s promises. So here is the process:

• Acknowledge Your Need
• Believe God and His Promise
• Circulate His Promise

I will illustrate each step with a personal situation in my own life dealing with anxiety while utilizing God’s promise in Philippians 4:6-7:

Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

A few years back I was involved in a very serious car accident on Thanksgiving Day. I was on the highway when cars in front of me suddenly slammed on their brakes. All of the cars stopped but none of them hit each other, and I didn’t hit the car in front of me, but I came very close. Right as I realized I just dodged a bullet, I was suddenly rear ended by an SUV at almost 60mph. My car was crushed and sandwiched between two SUVs. It was completely destroyed. Thankfully my only injury was a laceration to the back of the head that healed in a few weeks. But afterwards I became very anxious about driving, especially when people slammed on their brakes. It got to the point where I was terrified before I left the house because I had to face the unknown anytime I got on the road. I knew about the promises in Philippians 4, but I never applied it to my anxiety. After I began doing this, I was able to drive again without gripping fear, although to be honest there are times when I still struggle against the promises.

Step A, acknowledge to God that I had a problem with anxiety and fear, and ultimately, a lack of trust in him. The promise in Philippians that the peace of God would come upon me had a condition. I had to tell God my problem. That the first step. Step B assumes a knowledge of God’s promises, so just acknowledging our need isn’t enough. I had to know the promise in Philippians. Before my accident, I knew that God was sovereign and he was the one that ultimately controls everything but now I had to apply. He controlled all the cars and people on the roads, even ordaining my accident. So if he wanted me to crash again, then I knew it would be for his glory and my good. That began to give me tremendous peace, because I knew God was in control now I began to experientially believe it. And because God always keeps his promises, I knew that he would give me peace. I began to believe in God and his promise. It wasn’t easy, but what helped me believe God was just studying his character in the Scriptures. What I found: He always keeps his word.

To be honest, I didn’t feel peaceful at first. It took time. And that’s where Step C comes in: circulate his promise. We must meditate on his promises. Learn what it entails. Study and pray on it. Read about other Christians, contemporary and past, and their dealings with this same promise. Talk to other Christians about your issue and God’s promises. Preach the promise to yourself, like David did so many times in the Psalms. I let this promise circulate in my mind and soul, throughout my daily life, so much so that when my anxiety crept back in, I immediately repeated all three steps without thinking about each one. They came naturally to mind. I tell God I’m anxious and ask for his help. I believe in his goodness and faithfulness to give me his peace, then I think about why I can trust and rely on him. I know he will do what’s best for me and I can let go of trying to control situations I can’t control. And now my anxiety is gone.

Some astute readers will notice that some of these steps are interchangeable or don’t always occur in the order I’ve listed. For example, I was thinking or circulating God’s promise in my mind before I really believed it. The point is, these three steps serve as a practical liturgy for disciplining your heart and mind to apply God’s promises to your life. I want to caution against trying to do these steps in your own effort. Even our efforts to apply his promises require God’s grace and help. Plead with him for both and don’t miss out on the joy of depending on God’s promises.

—

Tim Nargi is a writer with a desire to teach church history and theology. He wants to bring Christians closer to Christ and help instill a daily hunger for the Word and the Church. He also writes fiction novels and plans to produce documentaries dealing with religious freedom and church history. He lives in Colonial Williamsburg with his wife Larisa.

Reading Scripture for Rest

As a writer, it’s not uncommon to be reading Scripture and automatically thinking of how I can use it in an article. Lately, I’ve noticed the severe danger in always being a teacher and abandoning the role of student. God has graciously appointed people to teach his Word and share the truth of his gospel. Teaching the Word is an honorable call, but detrimental to our spiritual relationship when it overwhelms our own personal devotion.

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness. – 2 Timothy 3:16

We are called to be salt and light, carrying and increasing the desire for Jesus everywhere we go. The teaching of God’s Word is a precious gift. We get to unpack and explain the depth of meaning and purpose behind words inspired by God. Scripture is undoubtedly used for teaching, reproof, correction, and righteousness. My fear is that our teachers, preachers, and gospel writers will tirelessly use God’s Word as a tool and forget to use God’s Word for personal rest and refuge. In fact, people who proclaim and expound the Word often need most what they offer.

So then, there remains a Sabbath rest for the people of God, for whoever has entered God's rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. – Hebrews 4:9-11

The author of Hebrews sets up this passage by describing the historic rest of Israel entering the promised land and ties the neglect rest to disobedience. This is a powerful claim against self-sufficiency. Even more, it’s a prescription for abundant life. He uses strong words like “strive” to describe the significance of this pursuit. It’s not a suggestion for us to rest in God and his Word. It’s an urgent call to spend time with God and in his word, for no other reason but to know him. Preacher, do you have an intimate place to read and reflect on the word for your own soul? Writer, can you read without the need to retell?

Teaching ministries may be the most threatening form of idolatry.

Then Jesus said, “Let’s go off by ourselves to a quiet place and rest awhile.” He said this because there were so many people coming and going that Jesus and his apostles didn’t even have time to eat. – Mark 6:31

Jesus speaks of rest multiple times. Yet, this passage in Mark is especially telling, as Jesus advises his apostles to escape the endless pursuit of people. He tells them to rest because so many people are pursuing them they can’t even rest to eat. Notice, the people in need don’t go away before the apostles rest. They leave, knowing there is more ministry to be had. You may ask why he would allow able men rest from ministry. Jesus led his closest disciples to recognize genuine humility and dependence. Teachers of the Word need rest to take care of themselves and, predominantly, to receive the same grace they’re called to provide.

Read Mark 6:31 again. My question to you is, how often do you let yourself rest when you know there is impending ministry? My guess is not often. We in our flesh see every opportunity as ours for the taking. What would it look like to trust God with our rest? If we reexamine the context of Mark 6, we see God’s reputable nature in giving more responsibility to the faithful. The apostles following Jesus do get away for rest, but shortly after, they’re found surrounded by crowds. This passage unfolds into the renown story of Jesus feeding the five thousand. The disciples see God’s glory displayed in an act of abundant provision for an innumerable crowd. Jesus’ honor and faithfulness is clear when we’re healthy enough to rest and watch him provide. It often takes more courage to be weak before a faithful God then it does to “pull it off” ourselves.

He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. – Psalm 91:1

Abide in Christ—because his shadow is where you want to be found. It’s the place of refuge, of rest, and of intimate dependence. He will sustain your ministry, because his glory goes beyond your invested work. Don’t resent ministry but courageously declare your dependence on God. He is faithful to fulfill his call on your life.

This year go to God’s Word to find your refuge, to fill you with joy, and to provide the rest you need. His Word is not just inspired for the teaching of your flock, it’s also for the rest and replenishing of your own delicate soul.

You will keep in perfect peace all who trust in you, all whose thoughts are fixed on you! – Isaiah 26:3

—

Chelsea Vaughn (@chelsea725) has served a ministry she helped start in the DFW Metroplex since she graduated from college. She received her undergraduate degree at Dallas Baptist University in Communication Theory. She does freelance writing, editing, and speaking for various organizations and non-profits. She hopes to spend her life using her gift for communication to reach culture and communities with the love of Jesus.

SaveSave

Confessions of a Bible Thumper

I became a Christian at the age of eight at Round Pond Presbyterian Church in Franklin, KY, where my uncle was the pastor. While witnessing communion during a Sunday service I began to understand the gospel in a new way: that I was a sinner and that Christ had rescued me. I was baptized two weeks later in Sulphur Fork Creek on the county line. In the years that followed, my life as a disciple was characterized by varying degrees of knowing and doing. In my youth I was passionate about what I knew of Scripture and what I was learning. I would gather my friends together in the school cafeteria to read and discuss the Bible. God used my seemingly insatiable desire to learn the Bible. Years later my walk of faith was characterized by action as I was seeking to do the things I was learning from Scripture. I was passionate about evangelism and overseas missions, tirelessly pursuing active ministry and calling others to follow. Throughout the years I pursued discipleship through various means: different books, methods, churches, para-church ministries, and mentoring relationships. These experiences were life-changing for me yet I was still seeking the best way to be both a disciple and a disciple maker, trying to balance the knowing and doing of the Bible. I discovered that discipleship was not only knowing and doing, but also being and becoming. This process of transformation involves Scripture and others in Christian community. My love for Scripture grew. This eventually led me to seminary at which time the vision for a new church in my hometown began to take shape.

My experiences have led me to the conviction that discipleship is a life-long pursuit and an ongoing process of transformation by the Holy Spirit. The Holy Spirit who worked in and through Scripture is also at work in and through God’s people. I am increasingly convinced that discipleship methods based on biblical ideas and principles alone, though good and helpful, can remain short-sighted of the gospel.

Why I Wrote This Book

Theology must be practiced. The doctrine of Scripture is of utmost importance for Christian discipleship. Scripture is God’s written record of the gospel story in which we find our own story. The Holy Spirit uses Scripture as a means of grace—the Spirit and Word go together.

Scripture must play a prominent role in discipleship as the Holy Spirit works through the Word to grow us into the image of Christ personally, as well as grow us in community—faithful to the Great Commission. Christian discipleship, therefore, must be saturated in Scripture.

A disciple’s greatest need is to be constantly reminded of the gospel, as well as his or her new identity, community, and mission. The Bible explicitly reminds us of all this. Therefore, no matter our stage of faith or role in discipleship, we ought to evaluate our view and use of Scripture personally and in our community of faith. My prayer is that we have biblical expectations in discipleship. My hope is not only that you fall more in love with God's Word, but that you fall even more in love with the God whose Word it is.

Defining Discipleship

Throughout high school and college I played in various bands. A friend and fellow musician discovered the band Phish and quickly labeled himself a “phish head.” He wore tie dyed clothing branded by the band, made a mixtape to give his friends, and toured with the band. Phish greatly influenced my friend’s musical style in songwriting and performance. Phish was an identity he owned while connecting with a community of other fans on mission to spread the music. This is a great portrait of discipleship.

A disciple is a student who becomes more like his teacher. As a follower, a disciple takes on the characteristics of the one he follows. The characteristics bring about transformation and prompt action. By nature a disciple reproduces his discipleship, calling others to study and follow the one he follows. Discipleship is an identity that shapes community and fuels a mission.

For Christians, our identity, community, and mission are defined by the gospel of Jesus Christ. The gospel is good news that evokes faith—ongoing relational trust in the person and work of Christ. The gospel, therefore, is good news that we learn. This good news shapes not only our beliefs, but also our motivations, actions, and relationships. We learn the gospel, relate in light of the gospel, and communicate the gospel on mission together.

Gospel learning takes place primarily through Scripture. Gospel relating is done in the context of community. Gospel communication, by proclamation and demonstration, is the nature of mission by which others learn the gospel and become disciples. Christian disciples, therefore, are both relational learners and relational teachers.

In Matthew 28:18-20, Jesus announces, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” In the Great Commission, the disciples see their identity as disciples in the context of a community on mission with the good news to make disciples. Sent by Christ himself, the disciples represent the redemptive authority of Christ. Jesus does not provide an explicit methodology, but informs the mission to “make disciples” which includes “teaching them to observe all that I have commanded you.” To this we must ask three questions: What has Christ commanded? How are we to teach? What are disciples to observe?

3 Essential Bible Questions

The gospel commission to make disciples involves information, application, and transformation. “Teaching” is the information of the gospel. Jesus states that all Scripture bears witness about him (John 5:39) and that Scripture written about him in the law of Moses, Psalms, and Prophets would be fulfilled in him (Luke 24:44). Since all Scripture is about Christ, this is what we are to teach. This is the information of the gospel.

Secondly, we see the application of the gospel in “to observe all that I have commanded you.” Teaching is not a one-time passing of information, but the ongoing action of kneading the gospel into the hearts and minds of disciples through observing what has been taught. When questioned by the religious elite of the day, Jesus replies, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.” In quoting Scripture from Deuteronomy 6, Jesus displays his authority over the Old Testament as well as the continuity of God’s redemptive plan in gospel discipleship. We will take a close look at this often rejected concept of authority in chapter 1.

Thirdly, we see transformation in Christian discipleship. Discipleship begins with Christ (“all that I have commanded you”), involves a teaching disciple (“teaching”) and a learning disciple (“to observe”). Yet teaching information alone is not sufficient in becoming a disciple. Likewise, merely adhering to what is taught or commanded does not truly encompass discipleship. True discipleship in light of the gospel gives disciples of Christ a new identity that results in new action. This transformation is a work of the Holy Spirit that includes both instant and ongoing action.

Short-Sighted Discipleship

During our first year of marriage, my wife and I took a trip to the Grand Canyon. We rented a car and took our time enjoying the scenery of the Arizona desert. Following the signs to the canyon, we made our way into the national park, parked the car, and walked to the rim to enjoy a beautiful sunset. The purpose of the signs was to lead us to the canyon rim. Once on the rim, we no longer looked at the signs that led us there, but rather we focused on what the signs led us to: the painted pastels of the Grand Canyon.

In Christian discipleship, methods and traditions are like signs that point us to Christ. They can be helpful and beautiful. These signs are meant to be imprinted with Scripture. By Scripture we see who Christ is and what he’s done, and thus who we are and how we are to live. Scripture points us to the kind of disciples we are and are becoming, and what kind of disciples we are making. Often our discipleship methods become short-sighted, like signs that lead us to the very rim of the canyon only to be missing the clear text. In return, we focus on the sign itself, tragically missing the beauty of the canyon.

In 1 Timothy 6:3-4a, Paul offers instruction on discipleship, “If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing.” Paul highlights two features of Christian doctrine: “the sound words of our Lord Jesus Christ” and “teaching that accords with godliness.” These two go together and cannot be separated. These “sound words” refer to the Lord’s message of the gospel. These words come from the Lord directly and through his apostles and teachers.

Paul warns against doctrine contrary to Christ and teaching that does not line up with godliness. In other words, Paul is providing warning against discipleship that loses sight of Christ and the gospel.

How do we know our doctrine lines up with “the sound words” and “teaching that accords with godliness?” Without the Apostles present with us, how do we determine what is Christ-focused and gospel-centered? The answer: Scripture.

Scripture is of both Divine and Human origin. The Holy Spirit uses Scripture as a means of grace for the identifying and shaping of disciples. Paul writes in 2 Timothy 3:16, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.” The Holy Spirit works in and through Scripture through inspiration. Likewise, the Holy Spirit identifies us as disciples (Ephesians 1:13), dwells in our community of disciples (1 Cor. 3:17, 6:19), and by illumination gives us understanding so that we may obey Jesus by making disciples (Titus 3:5, 2 Thess. 2:13, Acts 1:8). How we view the Holy Spirit and Scripture will influence how we grow as disciples and how we make disciples.

Here we stand, on the rim of the canyon, reflecting on the signposts that have led us here. Through each chapter we will look at one of the bedrock doctrines of Christianity, especially as they pertain to Scripture. We will then see how this doctrine applies to our everyday discipleship: how we practice theology. Finally, each chapter ends with reflection questions to push us all to apply and wrestle with Scripture.

—

Jeremy Carr (ThM, MDiv) is lead teaching pastor and co-founding elder of Redemption Church in Augusta, GA. He has been a member of the Acts 29 Network since 2007 and has written for the Resurgence. Jeremy is husband to Melody and father to Emaline, Jude, Sadie, and Nora. He is the Author of Sound Words: Listening to the Scriptures published by GCD Books. Twitter: @pastorjcarr.

Editor: Please enjoy an excerpt from Sound Words: Listening to the Scriptures by Jeremy Carr then pick up your copy for 61% off—$1.99 from Saturday Jan 16th 12AM PST - Saturday Jan 23rd 12AM PST.

3 Keys to Listening During Sermons

Going to church each Sunday and sitting under godly, loving, biblical, and practical preaching week in and week out should be enjoyed as a privilege by God’s people. While some people, like myself, learn best by sitting and listening, I know many people get more out of sermons by taking notes. When I’m listening to a sermon I try to always do the following three things:

1. Open my Bible and follow along as the pastor preaches the Word. 2. Listen for key ideas/points. 3. Learn to interpret the biblical text from your pastor.

1. Open Your Bible

First, open your Bible and follow along as the pastor teaches the Word. Whether you have a Bible app on your phone, or you have a physical copy of God’s Word, always be sure to have your Bible open so you can follow along as the pastor is preaching. Paul commended the Bereans (Acts 17:11) because they checked to see if what he was saying was biblical and the Thessalonians for how they received the Word of God (1 Thess. 2:13).

As Christians, we  should be known for our love for God. A real love for God will produce a love for his Word, his people, and his Church.We are living in a time when biblical illiteracy is on the rise. By opening your Bible during the week on your own, at Bible study, and on Sunday at your local church, you can grow in your knowledge, understanding, and application of God’s Word. This is why opening your Bible and following along as your pastor preaches the Word is so important—it will help you see what your pastor sees in the text, which will help you to learn how to read the Bible well on your own.

2. Listen for Key Ideas/Points

Second, listen for key ideas/points. Some pastors provide an outline for you to follow during the sermon. I encourage you to follow along with the outline and fill it in as the pastor preaches. This outline is a key tool to help you take notes. Typically, my pastor has his main points in the outline with words the congregation should fill in. He also has a few applications points for how we can apply the message to our lives. If you are like me, you might also occasionally write further thoughts and sometimes these thoughts have even become future articles.

While you’re listening to the sermon look for key ideas. These may be points the pastor brings out in his sermons, but it also may be a thought brought to mind by the Holy Spirit. These are important insights to write down because while they may be for that moment, they may also be for later in the week, or further down the road to encourage you or others.  As a Bible teacher, sometimes I’ll repeat something a few times to help the listener understand how a particular point is critical to the whole message. The essential point here is to pay attention throughout the sermon to the key ideas that are meaningful. Those may be the ones the pastor mentions, but they also may be something else that is helpful to you. Pay attention, take notes, and write down key ideas/thoughts as they come to you during the course of the sermon.

3. Learn to Interpret the Biblical Text from Your Pastor

Third, learn to interpret the biblical text from your pastor. In the Bible study I lead at church, we’re going through the Gospel of John. I’ve told the men that come that one of the objectives I have for this study is to help them learn how to read and interpret the biblical text. One of the main objectives for faithful verse by verse preaching is that week after week and year after year, people get to see how the pastor reads, understands, and interprets the biblical text. This is one of the primary reasons why verse-by-verse expository preaching is so important. People today simply don’t know how to read and interpret the text.

In my experience, when people read a biblical text they first read themselves into the text rather than allowing the text to simply say what it means. This results in people wrongly handling the Word of God. As Christians, we should be known for handling the Word of God well (2 Tim. 2:15). The faithful pastor preaches the biblical text with a view to helping people to see how they got the points they did from the text under consideration. In other words, the faithful pastor exegetes the biblical text in order to help the people of God see what the text teaches, by drawing it out in helpful ways so people can learn to interpret the biblical text themselves.

Final Thoughts

Maybe you’ve never considered listening intentionally to a sermon or note taking. I am always actively listening for key ideas in the message—even if I’m not taking notes. In every sermon, there will be points that you’ll find more helpful than others. I encourage you to listen well and take notes if necessary, whether that’s on an outline provided, a notebook you bring, or just mentally. As you do so you’ll find that you will remember more of the sermon you hear.

Listening well and taking good notes during the sermon is a means to an end. That end is our growth in Christ and understanding of the Bible. You leave church each week sent out on a mission by God to make disciples of the nations for the glory of God. Listening well to what is being taught to you with an open Bible, listening and jotting down key ideas, and watching how your pastor interprets the Bible will help you to grow in your knowledge and application of the Bible, which will in turn help you to grow in the grace of God.

This week pick up your Bible, read it, study it, and apply it to your life. The end result of this is that any duplicity in your life will be replaced by a growing hunger for more of Jesus. At the end of the day, that’s the goal to not only listening to a sermon well, but a  Christian who is taking her own growth in Christ seriously.

—

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.

In the Name of the Father, Son, & Holy Spirit

“In the name of the Father, Son and Holy Spirit.”

Whatever the format—swimming pool, font, bathtub, or baptistery—this simple, rhythmic phrase has “stirred the waters” (Jn. 5:4) of baptism since the Great Commission (Mt. 28:18-20). As a second grader, I remember hearing these words at my own baptism while trying to catch one more breath. Now, as a pastor, I pronounce them over young adults as I baptize them in my church’s small and under-heated baptistery (complete with its own Bob Ross worthy Jordan River mural).

As we step into discipleship, though, we often leave this phrase (and the reality it proclaims) in the water. We attempt discipleship in the name of the Father or the Son or the Holy Spirit, but not in the name of the Holy Three. We might confess the Trinity at a doctrinal level, but we forget, sideline, or ignore the Trinity at a practical level. As Eugene Peterson noted, “We know the truth and goals of the gospel. But we have haven’t taken the time to apprentice ourselves to the way of Jesus, the way he did it. And so we end up doing the right thing in the wrong way and gum up the works.”^[1] Instead of living “life to the fullest” (Jn. 10:10), we end up stuck, smug, or spent somewhere in the course of discipleship.

But, what if Jesus intended baptism “in the name of the Father, Son, and Holy Spirit” to set the tone for discipleship? Listen to the way Dallas Willard paraphrases the Great Commission:

“I have been given say over all things in heaven and in the earth. As you go, therefore, make disciples of all kinds of people, submerge them in the Trinitarian presence, and show them how to do everything I have commanded. And now look: I am with you every minute until the job is done.” (italics mine)^[2]

The Trinity is not a mere entry point into discipleship but the ongoing environment for discipleship. This means that gospel-centered discipleship is only as gospel-centered as it is Trinity-centered (please read Fred Sanders on this). Perhaps, this is what St. Paul meant when he prayed for “the grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit” to be with the Corinthian church (2 Cor. 13:14).

If we want our discipleship to bear fruit, sometimes we need to be pulled aside like Apollos and have explained to us “the way of God more accurately” (Acts 18:24-28). We need to uncover the areas where we only lean into the name of the Father, Son, or Holy Spirit, and recover discipleship in the name of the Father, Son, and Holy Spirit.

Discipleship in the Name of One or Maybe Two

When we attempt discipleship in the name of one or two persons of the Trinity, it’s like attempting to live on only food or oxygen or water (or two out of three). Sooner or later, you are going to feel the effects of forgetting to eat, drink, or breathe. It’s a life or death matter. Discipleship is no different. Without the Father, Son, and Holy Spirit, disciples (and even entire communities of disciples) start to shrivel up.

Although there are many angles from which we could consider this (e.g. overemphasis on one person of the Trinity), let us consider what happens when we neglect one person of the Trinity and attempt discipleship in the name of two, but not the other. If we attempt discipleship apart from the Son, we might begin to equate our progress in the faith (or lack thereof) with our status before God (Eph. 2:8-10, Gal. 2:15-16). If we attempt discipleship apart from the Father, we might attempt to live like Jesus without knowing the fundamental knowledge about the Father that made his life the logical overflow (as expressed in his Sermon on the Mount, especially Mt. 6:25-34).^[3] And, if we attempt discipleship apart from the Spirit, we might burn out as we try to overcome our sinful habits through own insufficient power and discipline (Rom. 8:12-13, Gal. 5:16-25). Whether through ignorance or intention, each of these mistakes can be deadly for discipleship.

In my own life, I tend to lean into the Father and the Son but forget the Holy Spirit. Even if I believe (and teach) that transformation is not possible apart from the Holy Spirit, my own discipleship growth often centers on correct motives (the finished work of Christ) and correct knowledge of the Father.  Borrowing the language of A.W. Tozer, it’s possible that 95% of my own discipleship would go unchanged if the Holy Spirit were withdrawn. As a result, I am prone to feeling burned-out, tired, and exhausted.

Since these kinds of oversights are difficult to notice on our own, we need a community of disciples who can gently point out where we need some course correction. This is not something that can be figured out with a Trinity survey or checklist, but by careful listening to our brothers and sisters in Christ. In our church, this happens best in discipleship communities (our equivalent of missional communities). While we are eating together and talking, I’ve heard phrases like:

• “I don’t feel like I can change.”
• “I feel like I am letting God down.”
• “I don’t understand why Jesus would tell us to do that.”

These phrases act like signposts that clue us into areas where we need to be reminded of the Father, Son, and Holy Spirit. They are an open door to talk about the Trinity-centered gospel.

Discipleship in the Name of All Three

The best way to get back on track is to remember that we are already locals in the neighborhood of the Father, Son, and Holy Spirit. Discipleship is not a way into the neighborhood, but something we do as part of the community. As St. Paul made clear in Ephesians 1:3-14, our participation in the life of the Trinity is thanks to the saving work of the Trinity in the first place. The Father, Son, and Holy Spirit chose, loved, predestined, redeemed, sealed, and adopted us (just for starters!). At baptism, the Trinity became our home.

With this confidence in the saving work of the Trinity, we are free to explore how discipleship in a Trinitarian shape might look. Although there are many possibilities, we can start by considering some of the implications of John 13-17 (which is arguably the best discourse we have on life with the Triune God). Here are a few implications from Jesus’ conversation with his disciples:

• Discipleship in the name of the Father is dependent on the Father’s provision (15:16) and love for us (16:27).
• Discipleship in the name of the Son is made possible through him (14:6), looks to him to see what the Father is like (14:9), converses with the Father through him (14:24; 16:23), and trusts him to bring about the fruit of discipleship (15:1-4).
• Discipleship in the name of the Holy Spirit relies on the Spirit to remind us of what the Son taught (14:25-26), convict of us sin (16:8), and teach us how the truth applies in present circumstances (16:12-15).

This is just a taste of discipleship in the name of the Father, Son, and Holy Spirit. Alongside this and other Trinity-soaked texts, read authors like St. Augustine, John Owen, Eugene Peterson, Susanna Wesley, Dallas Willard, Fred Sanders, and Wesley Hill—people who have both written about and experienced life with the Triune God. Steep in these for a few minutes and the possibilities for discipleship in a Trinitarian shape really start to open up.

It’s Missional

As a final note, doing discipleship in the name of the Father, Son, and Holy Spirit is not just about us. It’s for the sake of everyone else. The process of discipleship is just as critical to God’s mission as the product of discipleship. In a culture that is looking for the next self-improvement strategy, discipleship in a Trinitarian shape offers people a transformative relationship.Discipleship itself is an opportunity to show the world not only different goals to pursue, but also a different way in which to pursue them—in the name of the Father, Son, and Holy Spirit. And that’s good news.

^[1] Eugene Peterson, Christ Plays in Ten Thousand Places, (Grand Rapids, MI: Eerdmans, 2005), 300.

^[2] Willard, The Great Omission, (New York, NY: HarperCollins, 2006), xiii.

^[3] I am thinking here of the way Jesus deals with anxiety. He doesn’t say, “I’m not anxious, so you shouldn’t be anxious.” Instead, he says, “Look at the birds of the air: they neither sow nor reap nor store away in barns, and yet your heavenly Father feeds them” (italics mine). Anxiety is rooted in wrong ideas about the Father.

—

Austin Gohn serves as the young adults minister at Bellevue Christian Church in Pittsburgh, PA and is currently pursuing his M.Div. at Trinity School for Ministry in Ambridge, PA. He’s been married to Julie for three years and you can follow him on twitter @austingohn.

Jesus’ Teaching Leaves Audience Thunderstruck

Editor: Please enjoy an excerpt from our latest book The Sermon on the Mount: A 31 Day Guide Through Jesus’ Teaching by Tracy Richardson then pick up your digital copy for just $0.99.

—

The front-page headline following Jesus’ Sermon on the Mount (SOTM) read, “Jesus’ Teaching Leaves Audience Thunderstruck.” When Jesus spoke to the crowd on the hillside that day their jaws dropped. Matthew 7:28 records, “When Jesus had finished these sayings, the crowds were astonished at his teaching.”

Have you ever been shocked, surprised, and dumfounded all at the same time? Maybe by a surprise birthday party, a practical joke, or unexpected news? The Gospel of Matthew tells us that the crowd reacted this way to Jesus’ teaching.

Why did Jesus’ teaching cause such a stir? What was it about Jesus’ message that left the crowd absolutely amazed?

In a nutshell, Jesus’ teaching turned people’s religious ideas inside out and upside down.

The Gospel of Matthew begins with the story of Jesus’ birth, baptism, temptation, and choosing his disciples. In chapters 5-7, Matthew expounds Jesus’ story by presenting the crux of his teaching. Fundamentally, SOTM is a kingdom manifesto declaring how to live as a child of the King in a world that has yet to be fully transformed. 

Could you ace an exam on Jesus’ teaching?

I’m afraid many professing followers of Jesus would flunk. If we are banking eternity on Jesus’ claims, prudence demands we should dig in and do the hard work to understand his teaching.

Yes, the Sermon on the Mount can be a hard to understand. But if you mine the depth of its treasure, your reward will be great. Your heart will be supernaturally renovated to become like Jesus’.

“I have to confess that I have fallen under its spell, or rather under the spell of him who preached it. For the last seven years at least l have been constantly pondering it.” – John Stott

SOTM is best understood when broken down into seven sections. Here is a simple overview of the sermon:

• The Beatitudes (Matt 5:2-11) - Jesus describes eight heart attitudes that are recognizable in a true child of God. These characteristics are the building blocks of discipleship; each trait blossoms into the next as you are transformed into the image of Christ.
• Salt and Light Matt (5:13-16) - Jesus coaches his disciples on their identity and mission.
• Radical Righteousness (Matt 5:17-48) - Jesus explains the radical righteousness that flows from a heart completely transformed by the power of the gospel.
• Spiritual Practices (Matt 6:1-18) - Jesus teaches his disciples the proper way to pray, give, and fast.
• Ambition and Possessions (Matt 6:19-34) - Jesus shepherds his disciples’ hearts on money and anxiety.
• Relationships (Matt 7:1-12) - Jesus teaches his disciples how to approach their relationships with people and God.
• A Decision is Imperative (Matt 7:13-27) - Jesus closes his sermon insisting that the audience choose between the wide and narrow gate. He gives three warnings with examples of folks who failed to make the right decision. Jesus boldly declares that the only way to enter the kingdom of heaven is to listen and obey to his commands.

If you consider yourself a follower of Jesus, let me encourage you to marinate in this sermon. The Holy Spirit is willing and able to transform your heart and mind as you savor Jesus’ words. Throw yourself into SOTM and take hold of the Messiah’s teaching. Saturate your mind with Jesus as prophet; let him expound the truth of God’s kingdom to you. Follow Jesus as priest and let him lead you into his Father’s Kingdom. Worship Jesus as king and bring your entire life under his rule and reign. Do this, so that the name of Jesus will be made famous.

—

Tracy Richardson (@alaskagospelgrl) serves at Radiant Church in Fairbanks, Alaska as the Church Planters Wife. She loves to study scripture, throw parties, and run trails. She has a B.S.S. in Fine Art and Literature. She is also Mamma Bear to two wild cubs.

Neighborhood Missionaries

“To what shall I compare this generation? It is like children sitting in the marketplace and calling to their playmates, ‘We played the flute for you and you did not dance; we sang a dirge, and you did not mourn.’ For John came neither eating nor drinking, and they say, ‘He has a demon.’ The Son of Man came eating and drinking, and they say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners! Yet wisdom is justified by her deeds.’” – Matthew 11:16-19

In Matthew 11:16-19, we encounter Jesus speaking to a crowd about John the Baptist. Jesus draws attention to reality. John came neither eating or drinking. Jesus came doing both. God sent both of them. Israel rejected both. Why? Like children making music for each other, Jesus says, “It’s not about the kind of music that’s being played or sung, this generation just does not like who’s performing.”

From this, I think a couple of things can be pointed out. First, the gospel will always be received with mixed results. If both Jesus and John’s message were rejected, we shouldn’t be surprised if and when our good news about Jesus is as well. Our presentation may be both peerlessly articulate and effectually impotent. That is a possibility.

Second, no single strategy is the silver bullet for engaging others with the gospel. Many strategies should be employed contextualized for each situation. A few years ago, I encountered a witnessing team who attempted to convince me that the only “biblical” method of evangelism was door to door, like Jesus’ disciples. That view isn’t fully informed. Yes, Jesus’ disciples went house to house, but Paul also preached city to city, from synagogue to city square; John the Baptizer was a burning lamp withdrawn in the wilderness; and Jesus taught crowds in and out of the synagogues, made disciples one-on-one engaging intimately with “sinners” (Matt. 11:16-19). The church was not left with one method of sharing the gospel. And this last aspect of engagement, friendship with “sinners,” is what I’d like to draw our attention to.

Jesus’ engagement was so extensive that it was a scandal. Imagine your reputation being discredited for the ways you spend time with those outside of the “religious community.” But this is just what happened with Jesus. He was willing to be associated with them. He went to dinner parties, sharing table and cup with the so-called dregs of society.

My wife and I do not consider ourselves great evangelists or disciple makers. Far from that actually. But we’ve been challenged by Jesus’s example. We desire to engage with our neighbors more for the sake of the gospel and to enter into their world where they would allow us. After all, we’re all called to make disciples. And by God’s grace, we’ve seen small success in making friends with our neighbors and others outside of the religious community, for the sake of the gospel. This engagement has been part of our strategy.

Prayer

We walk around the neighborhood with the kids from time to time. As we do, we pray for the people who live in the homes we pass. We pray for marriages, for parents, and for children. We pray the Spirit would be at work in hearts of the people in our neighborhood. We pray that other Christians would be good neighbors who love and serve here as well. We pray for peace and safety in the neighborhood. We pray that we would have actual friendships with the people we live near. In doing this, we’re teaching our children to see their neighborhood, not just as a place where they live, but as a mission field.

Proximity

We get out, but try to stay local. One key to making friendships: repeated, unplanned interactions.^[1] Not surprisingly, this only happens when you’re where everyone else is.

So we plan to bump accidentally into people by frequenting the same spots over and over: getting groceries at the closest grocery store, getting the oil changed at the same shop, frequenting the same restaurant, taking the kids to the same park. We’ve made friends with cashiers and hair stylists. I’ve made friends with guys up and down the street by doing yard work. If bumping into the same people over and over is the goal, staying local is the key.

Presence

Related to proximity, we try to make sure wherever we are, we’re present. This requires us to be situationally aware. When we’re doing yard work or at the supermarket, we should welcome interruptions and interactions. When someone moves in the neighborhood, we should offer to help them move in. We should make ourselves available to talk, to help, to participate, and to be involved. We must want to know and be known. It’s at this point that friendship begins.

But there is one thing we must overcome—fear. The reason we don’t walk over to our neighbor across the street and find out their name is fear. The reason we don’t do more than acknowledge that we’ve found everything we’re looking for at the grocery store is fear. We must deal with fear. It’s a topic that deserves a separate post. But it must be dealt with because it keeps us from taking this first step. Many times it keeps us from taking the last step as well.

Proclamation

If presence is about being situationally aware, proclamation is about being spiritually aware. We’re looking for gospel openings.

I can’t say how the Holy Spirit may be leading you to share the gospel with your neighbors, but in the context of many interactions with them, you will encounter times where the gospel will be particularly relevant. We must be willing to follow the Holy Spirit’s lead whenever the opportunity comes, even if it appears fruitless at the time. But when we do, usually we find something unusual happening: people listening.

Being intentional with prayer, proximity, and presence is the foundation for proclamation. People will know you and you will know them. This foundation enables the relationship to carry the weight of truth. As Proverbs says, “Faithful are the wounds of a friend” (27:6). Friends know they can say things that challenge, because they ultimately know there is a person who cares behind what is being said.

What successes or failures have you experienced in being “friends of sinners”? There are many times when we’ve moved too fast with these relationships, pushing them beyond what they can handle. I’m always wondering when and what to share. And afterward whether it’s even been helpful. What other challenges do you find in being gospel witnesses in this way?

^[1] “How to Make Friends in a New City,” The Art of Manliness. This article has some helpful tips for making new friendships.

— Brad Hauer grew up moving quite a bit, living in 13 different states, but has called Orlando home since 2001. He's works with Cru (Formerly Campus Crusade for Christ) and is a student at Lutheran Brethren Seminary. He and his wife Jackie celebrated their 10th anniversary this year and have two special needs boys, Jonathan and Jack.

A New Year for Making Disciples

A YEAR IN REVIEW

We are thankful for your support through out 2015. We hope the Lord continues to bless GCD as we seek to come alongside the church to offer resources to make, mature, and multiply disciples. We wanted to share a few ways in which GCD grew in 2015:

We published over 300 articles.

We published 3 books (we’re on track for six books for 2016).

• Sean Post’s The Stories We Live,
• Brad Watson’s Sent Together, and
• Tracy Richardson’s The Sermon on the Mount;

During our peak, the GCD blog ranked 1,075,343 globally and 227,963 in the United States.

We had over 125,000 page views and 90,000 visits.

We moved all of our content to Amazon and released a new storefront.

And our staff grew to include 6 staff writers (We’re hoping to add at least 6 more over the next year).

• Jason Garwood
• Whitney Woollard
•  Jeremy Writebol
• Chelsea Vaughn
• Sean Nolan
• Tolivar Wills

Our favorite articles from our staff writers in 2015:

• Jason Garwood: Grounded on the Rock
• Chelsea Vaughn: Advent Restores a Song for the Suffering
• Jeremy Writebol: 3 Ways to Grow Leaders
• Whitney Woollard: Theology Proper: The Antidote for Insatiable Desire
• Sean Nolan: A Banquet Among Enemies

THE SERMON ON THE MOUNT

The last book we completed this year was Tracy Richardson’s The Sermon on the Mount: A 31 Day Guide Through Jesus’ Teaching. Here’s what you can expect:

Have you ever been shocked, surprised, and dumfounded all at the same time? Maybe by a surprise birthday party, a practical joke, or unexpected news? The Gospel of Matthew tells us that the crowd reacted this way to Jesus’ teaching. The front-page headline following Jesus’ Sermon on the Mount read, “Jesus’ Teaching Leaves Audience Thunderstruck” (Matt. 7:28). Why did Jesus’ teaching cause such a stir? What was it about Jesus’ message that left the crowd absolutely amazed? In a nutshell, Jesus’ teaching turned people’s religious ideas inside out and upside down.

In The Sermon on the Mount: A 31 Day Guide Through Jesus’ Teaching, Tracy Richardson walks us through Jesus’ teaching in hopes that the Spirit will transform the hearts of his disciples. This guide is designed specifically for DNA groups, two to three people, who meet weekly under the leadership of the Spirit.

This is a digital only release and we’re offering it for just $0.99. So start the New Year with a gospel rich devotional through the Sermon on the Mount.

P.S. We are still taking pitches from anyone, so please don't hesitate to email Mathew@gospelcentereddiscipleship.com! 

---

Mathew B. Sims is the Editor-in-Chief at Exercise.com and has authored, edited, and contributed to several books including A Household Gospel, We Believe: Creeds, Confessions, & Catechisms for Worship, A Guide for Advent, Make, Mature, Multiply, and A Guide for Holy Week. Mathew, LeAnn (his wife), and his daughters Claire, Maddy, and Adele live in Taylors, SC at the foot of the Blue Ridge Mountains with their Airdale Terrier. They attend Downtown Presbyterian Church (PCA). Visit MathewBryanSims.com!

SaveSave

SaveSave

A Letter to a Dad Who Left

Dad,

There may be some form of words that I could come up with to begin this letter but I don’t think I would ever find them. To be honest, I don’t know how to start a letter to someone that I have failed to speak to for so long. Someone better with words could maybe come up with something. And out of all the things to say I don’t know if any is more important than this simple truth: I miss you. And I’m sorry that it has been this long since we last spoke. I simply cannot believe it’s 2012 and it was in 2004 that we last exchanged words. I feel terrible. I am sorry if I ever made you believe that I did not want to talk to you or see you. There has never been a day pass that I did not wonder what you were doing or where you were.

I don’t know what has kept me from writing you all these years. Maybe fear. Maybe pride. Maybe uncertainty. I don’t know. But one thing I do know is that I am deeply sorry for standing back in the shadows and not stepping out and writing you or calling. I guess what I feared the most is what on earth would I say. There were so many things that I could say but didn’t know which things to choose. I would have wanted to tell you about college, graduating from college, getting a job, finishing grad school, getting married. There were so many things I wanted you to know but didn’t know how to tell you.

I wanted to know what you were doing. How work was going, where were you living, how was Hershey, and so many other things. 

With all of this, I just wanted you to know that I miss you. I want you to know that I love you and would love to know how you are doing. Again, I am so sorry that I have waited this long to make an effort to get in touch with you. Please forgive me.

I love you more than you know and I hope more than anything to hear from you

soon. But if not, that’s okay too. I just wanted you to know that I have been thinking about you and missing you for so long.

Love you Dad

I wish I could tell you that I heard back from him within that week but I didn’t. Even more I wish I could say I heard back from him period. But I haven’t.

And that’s okay.

I’m okay.

Christ is still sovereign and he is still good.

Writing those words is one thing but believing them is something different entirely. It’s the goodness and mercy of God that allows me to release this situation and place it in his hands and at his feet.

God’s grace and mercy are so freeing for our souls. They allow us to breathe underneath the wreckage of the sin in our lives and the sin entangling this world. It’s God’s mercy that gave me new eyes to see the darkness of my own heart and its effect on how I viewed the brokenness of my family. It’s God’s goodness that gave me new eyes to see my dad. It’s God’s grace that gave me a new heart that brewed new affections for my father.

This new heart and these new affections radically changed the way I understood the reality of my home as a child and my desire to tell my story. I no longer wanted to use these words to hurt, but rather to heal—because Jesus desires restoration for all his children.

And wherever you are right now, maybe on your lunch break in your car or in the back corner of the library while you’re studying or maybe on the way to the grocery store or J.Crew or Urban Outfitters—trust that. Trust that he desires to restore and renew.

My story is the story of many.

And that story is one from inside the dark corners of a soul that many keep secret and silent.

That story is one from a kid who didn’t want it.

A story he didn’t write.

A story she didn’t choose.

A story that is affecting an entire generation.

The story of a generation left on the front porch.

Abandonment happens every day in many way. There’s no question about it. Not one. No one disagrees and no one contests. The question we must wrestle with is: What do we do after abandonment strikes? Many give up. We become empty. We lose hope. We become angry. There’s not even hope of having any sign of hope to come. There is no doubt this is how we feel. Our lives, our stories, and our abandonment are real. It’s ever-present. It looms over us and it quickly becomes our world. Not because we desire it and not because we want to carry it around in our pockets or around our necks.

Not at all.

It’s because of the simple fact that our trust has been shattered. Our security has been broken. Our lives have been turned in every direction and we don’t have a clue how to get them back to the way they were. The questions have been posed:

• Who can we run to?
• Who is it that we can trust?
• Who will be our advocate?
• Who is it that will put our shattered pieces back together?
• Who can we rest in to know they will not open the door and leave us in the middle of the night?
• Again, who will fight for us?

There is great news for us as children of the perfect Father. Because of Jesus, there is no more longing and no more uncertainty.If the blood of the Lamb has washed us, our wounds have been healed solely because of the wounds he was given. Our hurts have been covered. Our worth has been secured. Our lives have been rescued. Our souls have been purchased. We have been fought for and we have been won!

This Great News, this Answer, this Redeemer, this Seed, this Hope has a name.

His name is Jesus.

—

Jonathan C. Edwards provides leadership & vision to disciple and equip college students at City Church in Murfreesboro, TN. He is the author of the forthcoming book LEFT: The Struggle to Make Sense of Life When a Parent Leaves. Jonathan received his M.Div from Southeastern Baptist Theological Seminary, where he is currently completing his Masters of Theology. He blogs regularly at NotThePuritan.com

Open-Handed Apologetics

OS Guinness believes that having truth is not good enough. He believes that simply “sharing the gospel” or presenting airtight arguments for God will not convince people to have faith in Jesus. He says there needs to be a creative element to presentations of truth that appeal to beauty and creativity as well as logic and science. He says we need to add a convincing element to our presentation of the truths of scripture and I, for one, have been persuaded. Guiness starts Fool’s Talk: Recovering the Art of Christian Persuasion by giving a story of an interaction he had with Norman Mailer. He witnessed how a man that was degrading to women was still able to capture the attention of a mostly feminist crowd by kicking it off with a joke. In a situation in which an entire group did not want to listen to his speech he was able to disarm them and cause them to be more open to hear his claims.[1] This is just one example of what Guiness defines as creative persuasion.

Guinness contrasts what is termed closed hand apologetics (the approach most people are familiar with) with that of open handed apologetics. Closed hand means utilizing the best of our knowledge in the areas of logic, science, reason, philosophy, ethics, and history to make the case for God’s existence that are as convincing as possible. This approach refutes objections and makes cases for what one believes.

On the other side an open-handed approach uses different tools to convince. This approach uses “all the highest strengths of human creativity in the defense of the truth” as Guinness says. This includes creating good art, writing beautiful stories, creating intriguing videos, or using the common philosophers of our day (like comedians and musicians) to display the ridiculousness of false viewpoints.

Not Secular Knockoffs

Now some will hear this and immediately think that means we create art with an agenda. Or that there should be a higher volume of art that has some over-arching and explicit message. Christian creativity is oft sacrificed at the altar of the salvation narrative that seems to be necessary for most content creation. Hank Hill summarized it best in an episode of King of the Hill when he told his son Bobby, who had been exploring the hype version of pop Christianity, "Can't you see you're not making Christianity any better, you're just making rock 'n roll worse."

This is not a call for pigeon-holing Christian artists into making their art explicitly apologetic but rather for these apologetic messages to be more creative. This approach calls for those who craft presentations and defenses of the gospel to not recite facts as if they alone convince the human heart to change.

When art is created only to push a message or just to make it relevant than much is sacrificed. This can be “Christian” art or overly content driven messages. For example this is what makes some people appreciate an older album by Lupe Fiasco but think that his newer content (which is clearly more message driven) is not as artful.

However, a sweet spot exists where art and message blend beautifully to create a persuasive message that stirs the heart and moves people into action. From Bob Dylan to Public Enemy to hearing “We Gon Be Alright” being chanted by #BlackLivesMatter protesters  it’s clear that art can influence cultures when created excellently.

These songs as well as visual artists have been able to speak to culture and have a persuasive presence. Now if they were simply aiming at a strictly fact driven message set to simplistic music this would not have had the same effect. If people did not enjoy the visuals aesthetics then no one would care what Banksy says. If Marvin Gaye had a bad singing voice and a terribly written song then people would not care “What’s Going On.” The quality of work matters when viewing the trajectory of its popularity. If it’s not good then people just won’t care.

Heart and Head

The problem in much of modern apologetics is not primarily a matter of scholarship. In the fields of philosophy and apologetics the Christian worldview has made a strong impact. By the presence of such apologists such as Alvin Plantinga, William Lane Craig, JP Moreland, Ravi Zacharias, to name a few.

If this is the case, then what’s the disconnect? If strong, rational cases are being made then shouldn’t a wave of belief in God be on the rise?

This brings us back to where we started. Many of us who interact in the world of apologetics need to understand that appealing to the imagination is just as important as appealing to the intellect.There are many who are apathetic about truth until it is creatively brought to their attention.

When I use the word imagination I do not mean things made up in our mind or daydreaming. Rather I mean the underlying conscious part of our selves that forms all of our ideas, desires, and longings. James K.A. Smith referred to this as the way in which we navigate the world primarily through aesthetic forms.[2] The imagination being better described as the central portion of our hearts which guides all others.

For example William Wilberforce labored tirelessly against the evils of the slave trade in Great Britain. People could hear his words all day long but they weren’t moved until he forced the politicians of his day to see a ship that was being used for the trade. They now could smell the death and see the conditions that others were put under. He also enlisted others who had been on those ships to speak out at congressional hearings.

Wilberforce was not satisfied with merely a transfer of information. He wanted them to feel the full weight of what they were voting for. He wanted them to see, taste, and feel the evils of the choices they were making. He recognized that a factual argument alone would not convince their hearts (which loved money) but their head (which can believe one thing and love another). An appeal to the imagination was needed.

Our Messages

Antoine de Saint-Exupery is credited with saying, "If you want to build a ship, don't drum up people to collect wood and don't assign them tasks and work, but rather teach them to long for the endless immensity of the sea."

Whether we are trying to craft messages that persuade in a pastoral sense, through the written word, or perhaps in a particular art form, we must appeal to people’s hearts and imaginations as well as their minds. There is no “Solus Intellectus” that demands we appeal only to head but not the heart.

Jesus used various methods to communicate timeless truths to people who were indifferent to him. If we want to persuade others of the attractiveness of our gospel we should use our entire God given creativity hand in hand with our logic and rationality to aid us in being a public witness for Christ.

[1] Guinness, Os. Fool's Talk: Recovering the Art of Christian Persuasion. Downers Grove, IL: IVP Books, 2015. 1.

[2] Smith, James K. A. Imagining the Kingdom: How Worship Works. Grand Rapids, MI: Baker Academic, 2013. 36.

—

Kevin Garcia is married to a beautiful woman, Miriam Garcia, and is a senior at SAGU. He will be continuing his studies in seminary afterwards particularly to study in the areas of philosophy, theology, social issues, and apologetics. He is passionate about seeing God work in urban contexts and examining the worldviews that influence people. He serves in a variety of areas at his church including teaching and preaching at LifePoint Church in the OakCliff neighborhood of Dallas, TX. Follow him on Twitter at: @kevingarcia__

Hope is a good thing

In the movie Shawshank Redemption, Andy writes a letter to Red and includes the following remark, “Remember, Red. Hope is a good thing, maybe the best of things, and no good thing ever dies.”If I could respond to Andy, I would simply say, “Amen.” The reason, of course, is that hope truly is a good thing. Despite difficulties, hope is one of things that people everywhere hold onto, even if momentarily. Hoping admits frailty and attempts to look beyond the status quo, eagerly desiring and longing for something more. It’s good, yet it can be dangerous.

Grasping For Hope

“Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.” – Proverbs 13:12

For several hundreds years, Israel did not hear a word from the LORD. The same mouth that spoke all things into existence at creation, chose not to speak for a time. This time in redemptive history was cold, dark, and grimmer than the ominous silence before an impending tsunami. Israel had been exiled and only a few returned home. Things were not the same. Would God keep his covenant? Would God deliver them from Greek rule? Roman rule? Questions abound.... It’s within this context the Christmas story arrives.

Luke writes, “Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him” (Lk. 2:25, emphasis mine). Simeon kept the covenant by faith, hence Luke’s description in Luke 2:25. Here was a man who was waiting—expecting, hoping, and looking forward to Israel receiving comfort. Why was Israel in need of comfort? Grief. Pain. Frustration. Uncertainty. They lacked hope. That was status quo in Israel when the Christ was born.

Charles Wesley wrote of this in 1744 with the hymn, Come Thou Long-Expected Jesus:

Come, Thou long-expected Jesus, born to set Thy people free; From our fears and sins release us; let us find our rest in Thee. Israel’s strength and consolation, hope of all the earth Thou art; Dear desire of every nation, joy of every longing heart. Born Thy people to deliver, born a child, and yet a King, Born to reign in us forever, now Thy gracious kingdom bring. By Thine of eternal Spirit rule in all our hearts alone; By Thine own sufficient merit, raise us to Thy glorious throne.

Longing, expectation, and hope of the kingdom—but where and when would it come? Anointed by the Holy Spirit, Simeon was granted divine revelation: “It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ” (Lk. 2:26). Simeon was promised that he would in fact see the messiah. Finally! Hope had dawned and, though the sunshine seemed dim, the brightness would come in the promised messiah.

Simeon followed the revelation and the leading of the Spirit and went to the temple where he met Joseph and Mary by divine appointment. Simeon holds the child then blesses God. In a fit of divine elation, Simeon thanks God for the fruition of the promise: He has seen God’s salvation. And that salvation will be a light to the Gentiles as well as the Jews.

Simeon grasped for hope and, in God’s wise counsel, this hope was held in his very own hands. The messiah would bring light, truth, salvation, and hope to all nations (Is. 42:6; 49:6; 60:1-3).

The Story Progresses

Fast forward to the end of Luke’s Gospel account. Jesus was betrayed, murdered, buried, and raised. Talk about a journey of hope! This promised messiah stared death in the face, brutally falling under the sword of divine wrath. I suspect if Simeon were present at the execution of Jesus, he might have asked the following questions: “Was this the same man I held in my arms? The one the Spirit promised would be messiah? Now that he is dead, how could he possible be the consolation of Israel?”

Those who watched Jesus being crucified could have benefited from this Psalm, “Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation” (Ps. 42:5).

Yet Christ was raised! Death couldn’t keep him for long; no, Jesus walked out of the tomb leaving death in the grave. “Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God,” says the Psalmist (Ps. 146:5). Jesus was blessed! God was his hope. Jesus saw his vindication on the other side of the cross.

Jesus then appears to a couple of his disciples on the road to Emmaus (Lk. 24). These disciples were walking along discussing among themselves the apparent failure of Jesus to bring the promised consolation to Israel. They say as much, “But we had hoped that he was the one to redeem Israel” (Lk. 24:21). Did you catch that? We had hoped.

Tension. Simeon was told that Jesus was the hope that was coming to the world to bring redemption. Yet it seemed as if Jesus failed. He died! Messiah’s don’t just die! Hope was already waning when Jesus was arrested and now it has all but dwindled.

Little do the disciples know that Jesus rose from the dead, so he explained that the entire Bible is about him (Lk. 24:27). After that, they share a meal, their eyes are opened, and they know it’s him. He immediately disappears from their presence. After admitting an odd case of divine heart-burn (Lk. 24:32), they spread the news: “Hope is here! Hope has come! Our consolation is truly here!” The gospel announcement marches forward.

Living In-Between

The consolation that Simeon and the disciples were desperate for is still the same consolation we long for. The kingdom of God was launched in the person and work of Christ. This kingdom is not yet here in its fullest expression. Christ has been enthroned and his crown rights should be acknowledged by all nations, but not all nations have been discipled. The hope that surrounds Jesus’ first coming propels the church’s mission forward, knowing that the future hope we have is guaranteed by the resurrection of Christ.

We can learn much from the first advent as we peer into the future, longing for the second. Jeremiah Burroughs comments, “Faith and hope purge and work a suitableness in the soul to the things believed and hoped for.”

The act of faith (trusting without seeing) coupled with hope (longing and expectation) shape and mold the soul in such a way as to align one’s heart with what is envisioned. In other words, whatever our hope is our lives are to be lived in such a way as to strive for it. The soul is built to desire—to desire is to hope and to hope is to desire. So what does Christian hope look like?

Christian hope is quiet and waits patiently. It cries out with the Psalmist, “I waited patiently for the LORD; he inclined to me and heard my cry” (Ps. 40:1). Christian hope is also confident expectation. Sure, we wait patiently and quietly, but we also look forward confident in God to be faithful to his promises. To have confident expectation is to yearn for something. We “put out our necks” to see when God will come.

We live in-between.

To live in between the advents of messiah is to look back on what God has done with excitement and look forward to what God will do with eagerness. We hope in what is to come because we see what God has already done. Living in between the advent pushes future hope deep into the soul because God has already proven himself faithful. Hope is only as good as the presupposed promise and that promise comes from the God of all true and better promises.

Real, Robust Resurrection Hope

We can hope with full confidence because Jesus is alive. The down payment of the firstfruits of the resurrection in Christ is a done deal. Christ has died. Christ is risen. The objective reality of the empty tomb is the fuel that drives the engine of hope. Sure, we don’t see the entire picture: “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees?” (Rom. 8:24). But we don’t have to. The future belongs to God and those to whom he chooses to give it. But that doesn’t undermine our hope. It drives it.

What Christians hold on to during Advent is not fuzzy feelings of the past. We don’t celebrate Advent because God did something real nice once before. We take time to celebrate Christ’s coming because of a real, robust resurrection hope. The tomb is empty. The gospel announcement has been shouted. Christ has come, yet he will come again. Hope is definitely a good thing. Yes, it is dangerous because we can hope in things that will disappoint. That’s reality when living in the in-between. But resurrection power has come and will come again. Is there a surer or greater hope?

—

Rev. Jason M. Garwood (M.Div., Th.D.) serves as Lead Pastor of Colwood Church in Caro, MI and author of Be Holy and The Fight for Joy. Jason and his wife Mary have three children, Elijah, Avery and Nathan. He blogs at www.jasongarwood.com. Connect with him on Twitter: @jasongarwood.

—

Editor: In advent, there’s a natural sense of restlessness in our world which only Jesus’ presence can bring peace and resolution to. Our desire is to drive our hope toward the incarnate Savior during this season. Glory to God in the highest and peace to his people on earth.

• The Arrival: Prince of Peace by Mathew B. Sims
• Advent Calls Us to Stay Awake by Freddy Williams and David Comstock
• And He Called His Name Jesus by Whitney Woollard
• Advent Restores a Song for the Suffering by Chelsea Vaughn
• A Banquet Among Enemies by Sean Nolan

A Banquet Among Enemies

You prepare a table before me in the presence of my enemies. – Psalm 23:5

Hope, joy, peace, and love are probably not the first words that come to your mind when you think of refugees. You've likely seen the images of men, women, and children crammed into little rubber boats attempting to flee the blood thirst of ISIS. Many of them, to their horror, land on foreign soil only to be turned away. They are not welcome.

Joseph and the nine-months pregnant Mary were similarly turned away when they asked for refuge at an inn in Bethlehem. So the child-king and Savior of the world was born, not in a palace, not even in a Motel 6, but an animal stable and placed in a feeding trough as a makeshift crib.

God is so often nearest to those who are most desperate.He was there in the stable with the postpartum Mary, although just a babe. Those in extreme situations recognize more quickly their need for divine assistance while affluence and material comfort blind many of us. But make no mistake; we are all in need of God's rescue. An unknown author captured this in the opening lines of a seventh-century Advent hymn:

Creator of the stars of night, Thy people's everlasting light, Jesus, Redeemer, save us all, And hear Thy servants when they call. – Creator of the Stars of Night, trans. John M. Neale

His prayer was not for Jesus to save only the poor, or only the rich, but to save us all. We all suffer under the weight of the Fall and sin's deadly consequences. You may have seen the images of children beheaded at the hands of ISIS and felt the twist in your gut at the severe injustice. If you experienced feelings of hatred and rage, you were not alone.

Many are migrating away from their homeland to escape the wrath of ISIS so their children will not end up in a photograph passed around social media to stoke the sympathy of the West. God is not unfamiliar with the threat. Jesus was not yet two years old when his mother and adoptive father had to flee Bethlehem to escape a similar fate. Herod, the dictator-king of Judea, took the life of every small boy in the area (Matt. 2:13-18). He takes this rough measure to secure his self-worship and prevent a child-savior from threatening his rule. The hymn continues:

Thou, grieving that the ancient curse Should doom to death a universe, Hast found the medicine, full of grace, To save and heal a ruined race.

Could you imagine being one of the families who lost their son at the hands of Herod? Some in Iraq and Syria don't have to imagine; it’s their reality. The curse is real, and the death it brings permeates our entire universe. If you've wondered where God is in the midst of the chaos, you are not alone.

The child who escaped the sword of Herod was later crucified and disfigured at the hands of sinful men. A gruesome act of man that doubled as God's most glorious act of rescue, for Jesus laid his life down of his own accord (Jn. 10:18). He will soon return for his bride. His grace will save and heal our ruined human race.

The arrival of the child, in the unassuming stable, brought hope, joy, peace, and love.

Thou cam'st, the Bridegroom of the bride, As drew the world to evening-tide; Proceeding from a virgin shrine, The spotless Victim all divine.

Our consciences, at their best moments, are outraged at the heinous acts of ISIS. At their worst, they excuse us for our own heinous thoughts and deeds. While it feels difficult to identify with ISIS, we have more in common with them than we do with Jesus. We have the blood of Jesus, the only perfect one, on our hands. It was our sin that sent him to the cross. He would undergo the worst injustice humanity has ever seen. That child virgin-born would never experience guilt from his own thoughts or actions, for they were perfect always. But he became one of us and experienced a separation from the Father, all to rescue those who forsook him.

At Whose dread Name, majestic now, All knees must bend, all hearts must bow; And things celestial Thee shall own, And things terrestrial, Lord alone.

That baby in a stable was peaceful and adorable. But when he returns a second time the ledger will be made right. Yes, those who punish his children will someday recognize his terrible majesty and might. No one will stand on that day—all will bow, things in heaven and on earth.

We like this—God returning to execute justice—so long as we are not on the receiving end. If you've experienced God's grace and mercy in the person of Christ, the debt you owe—the cosmic consequence of your sin—has been paid. But do you long for those exacting vengeance in the name of Allah to experience the same grace?

Someday, they will rightly see the divine power and glory of Christ. In obedience to Christ, we should be praying that day occurs before judgment, the terrible day when:

O Thou Whose coming is with dread To judge and doom the quick and dead, Preserve us, while we dwell below, From every insult of the foe.

Those deplorable actions of Herod and ISIS, they are but the last death throes of the one who came to kill and destroy (Jn. 10:10). That babe in the manger has crushed his head, and while his heart still beats, he is as good as dead.

Jesus has not yet returned to balance the scales of justice, so hope is alive for those within the ranks of ISIS (and it wouldn’t be the first time he’s converted a terrorist for his glory Acts 8).

While we dwell below we may not be protected from all the Enemy's blows, but we do rest firmly in the hand of the Savior and King. Our hope is in the one to which we sing:

To God the Father, God the Son, And God the Spirit, Three in One, Laud, honor, might, and glory be From age to age eternally.

In him, we find our hope, despite the injustice in this world. In him, we find our joy, despite the violence that tries to rob us. In him, we find peace, despite those that insist on war. And in him, we know love. That’s why we can love our enemies because Jesus died for us when we were his enemies, and he now sends his Spirit to dwell within us.

As we reflect on his first advent, we see the creator of the world erupting into human history, taking on flesh, and dying for us as a substitute. His first advent has shown us that nothing is impossible with God. We wait, patiently, but expectantly for his second advent. We say with the Apostle Paul:

What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written,

“For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.”

No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. – Romans 8:31-39

Paul contrasts the love of God in Christ against the backdrop of almost every possible human suffering we could face. The words are timeless as we head into Advent. If our heart is never heavy due to the pain of the world, we are not paying attention. But if our heart is faint because of these woes, we have not reflected enough on the gospel’s victory. Paul, commenting on his own trials, referred to himself as "sorrowful, yet always rejoicing" (2 Cor. 6:10). This same attitude should mark us as we prepare our hearts for Advent.

Some head into this season with very little. They long for something simple and material: a hot meal, a warm bed. Thoughts of hope, joy, peace, and love are far from them. But God has given up his son for us all; will he not then give us these intangible desires? Some have lost their children; God knows what it’s like to watch a child die. Multitudes of people are afraid of God's condemnation due to their sin; he justifies. Not because of what we've done, but because of what Christ did. The hearts of many are so busy they do not know how to approach God and feel ill prepared for this season; Jesus is interceding for them. In some places radical Islamists may separate people's heads from their bodies; they cannot separate a Christian from the love of God. God is for us. God is with us. This is the meaning of Jesus' name, Immanuel. Through him, we are more than conquerors.

It’s possible for an army to win a war but suffer tremendous loss of lives. Conquering comes, usually, at a great cost. Not so with those who trust Christ. While everything in this world may be taken from us, our lives rest solely with Christ who will raise them up again. He's already demonstrated that by raising up his own.

Jesus Christ is our hope (1 Tim. 1:1) and he has overcome the world that stands against us (Jn. 16:33). He was a man of sorrows and acquainted with grief (Is. 53:3), so that we could have joy in the Holy Spirit (Rom. 14:17). He will soon return with a sword coming out of his mouth to silence his enemies (Rev. 19:5), but for those who trust in him he is our peace (Eph. 2:14). The people of God have a multitude of enemies standing against them, but the hope of spiritual Israel is in the God who is love (1 Jn. 4:8).

Hope, joy, peace, and love. The themes may seem foggy. The words intangible. But when we cast our gaze upon Jesus these words take on flesh as he did (Jn. 1:14).

—

Sean Nolan (B.S. and M.A., Summit University) is the Family Life Pastor at Christ Fellowship Church in Fallston, MD. Prior to that he served at Terra Nova Church in Troy, NY for seven years and taught Hermeneutics to ninth and tenth graders. He is married to Hannah and is about to be a father for the second time. He occasionally blogs at Hardcore Grace.

—

Editor: In advent, there’s a natural sense of restlessness in our world which only Jesus’ presence can bring peace and resolution to. Our desire is to drive our hope toward the incarnate Savior during this season. Glory to God in the highest and peace to his people on earth.

• The Arrival: Prince of Peace by Mathew B. Sims
• Advent Calls Us to Stay Awake by Freddy Williams and David Comstock
• And He Called His Name Jesus by Whitney Woollard
• Advent Restores a Song for the Suffering by Chelsea Vaughn

Incarnation in the City

If we do not understand the weight of the miracle of the incarnation of Christ, it’s because we do not understand the weight of the holiness of God. The incarnation is shocking. It is outrageous to think that an infinite and holy God would voluntarily become finite to live with unholy sinners. In fact, the incarnation is so appalling that it is the thing that separates Christianity from Islam and Judaism. The Jerusalem Talmud says, “If man claims to be God, he is a liar” (Ta’anit 2:1), while the Quran says, “Allah begets not and was not begotten” (Sura al-Ikhlas 112). Jews and Muslims understand how ludicrous it is to think that a holy God would humiliate himself by becoming human.

The Dreadful Holiness of God

The holiness of God is fearful. But if we want to know God and ourselves, we must begin by seeing how much God loves his holiness and cherishes his purity. If we do not start here, the gospel will become cheap to us. As A.W. Tozer wrote in The Knowledge of the Holy,

“Unless the weight of the burden is felt, the gospel can mean nothing to man; and until he sees a vision of God high and lifted up, there will be no woe and no burden. Low views of God destroy the gospel for all who hold them.”

Under the old covenant, people responded to the holiness of God with awe and reverence. When Moses met the Lord, he “hid his face, for he was afraid to look at God” (Ex 3:6). Then, years later, when he begged to see God’s glory, God said, “You cannot see my face, for man shall not see me and live” (Ex 33:20). When the ark of the Lord was being brought back to Israel, some men looked inside of it and, as a result, the Lord struck down fifty thousand men. The people despaired, “Who is able to stand before the Lord, this holy God?” (1 Sam. 6:20). When David was bringing the ark to Jerusalem, one man merely touched it, and God struck him down immediately, “And David was afraid of the Lord that day, and he said, ‘How can the ark of the Lord come to me?’” (2 Sam. 6:9). The nearer Ezekiel approached the throne of the Lord, the less sure his words became: “Such was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell on my face” (Ez 1:28).

Not only did people tremble at his holiness, the Lord himself frequently spoke about it. Through Isaiah, he said, “Who has measured the Spirit of the Lord, or what man shows him his counsel … All the nations are as nothing before him, they are accounted by him as less than nothing and emptiness” (Is 40:13, 17). When Job finished calling his character into question, the Lord answered from the whirlwind, “Who is this that darkens counsel by words without knowledge? . . . Where were you when I laid the foundation of the earth?” (Job 38:2, 4).

The Incarnation of that Dreadful Holiness

Jesus embodies the holiness of God because he is God and has been with God from the beginning (Jn 1:1-2). This means that, when God acted under the old covenant, Jesus—as part of the Godhead—was right there with him. This is why the incarnation is a shocking miracle. In Christ, God has effected self-disclosure. Our holy God, who told Moses, “for man shall not see me and live,” became incarnate. People saw him and lived.

Our holy God, who struck down a man for touching the ark and another fifty thousand for looking inside of it, became incarnate. People spit upon him and lived. Our holy God, whose throne was so magnificent that Ezekiel failed to find words to describe it, became incarnate. He was born as a baby in a manger, not a throne. Our holy God, who demanded blood sacrifices to atone for sin, became incarnate. He allowed himself to be butchered on a cross.

Our holy God, who asked Job, “Where were you when I laid the foundation of the earth?” became incarnate. He was born in an insignificant little town and worked as a mere carpenter in Nazareth.

Incarnation in Our Cities

What does the incarnation mean for us today?

First, the incarnation means that we live in the world, but not of it

As Jesus prayed for his disciples, “I do not ask that you take them out of the world, but that you keep them from the evil one. They are not of the world, just as I am not of the world” (Jn 17:15). In other words, we pursue holy lives of obedience and sacrifice even as we engage in our cities.

Second, the incarnation means that we seek opportunities to deny ourselves

Self-denial is not a popular topic in our culture, but it is the starting point for Christian growth in the mind of Christ. When Jesus became incarnate, he voluntarily denied himself the privileges of being God in order to be mocked and killed (Phil. 2:8). He did this because he longed to redeem us and knew that, in order to accomplish our salvation, the demands of his holiness had to be met. We could not meet them, so he met them for us. We, in turn, are to have the same mind, “do[ing] nothing from selfish ambition or conceit, but in humility count[ing] others more significant than [our]selves” (Phil. 3:3). We deny ourselves to love others.

Third, the incarnation means that we do not love money

God is the richest being in the universe. Everything is made by him, through him and for him. Yet as he looked upon the world and decided into what family he would come, he chose the poorest of the poor. When Mary and Joseph went to the temple after the birth of Jesus, Luke records, “And when the time came for their purification according to the Law of Moses, they brought [Jesus] up to Jerusalem to present him to the Lord. . . and to offer a sacrifice according to what is said in the Law of the Lord, ‘a pair of turtledoves, or two young pigeons’” (Lk 2:22-24). Under the Law, the regular sacrifice was a lamb, but there was a provision for poor mothers: “If she cannot afford a lamb, then she shall take two turtledoves or two pigeons” (Lv 12:8). This is what Mary brought. Jesus, who had all the riches of the world at his disposal, chose to be incarnate into a family that could not even afford a regular sacrifice. Let us not love riches.

Fourth, the incarnation means that we should not overvalue physical beauty

Our culture loves external appearances, but the incarnate Christ chose to come as someone who had no physical beauty or majesty. He is the most glorious person who has ever lived, but we did not recognize his glory. Thousands saw him with their eyes, but they saw nothing with their hearts. We, in turn, must look for beauty in our world with the eyes of our heart. What will we see when we look at the world this way? We will see that, today, the Lord lives in the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner. As Jesus taught, when we care for such people, we do this unto him.

Finally, the incarnation means that God is for us

Paul was not merely referring to the crucifixion when he wrote, “What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom. 8:31-32). He was also referring to the incarnation, when Jesus left the side of the Father to become man and accomplish our salvation. The incarnation means that God is for us. Jesus left the Godhead and all the privileges thereof to die. He lived a humiliating and self-denying life to bring us to God, where there are pleasures forevermore (Ps 16:11). He veiled his awful and fearful holiness so that we could touch him, see him, know him, and love him. No longer does he say, “No man can see my face and live.” Today, he says, “See my face and be satisfied” (Ps 17:15).

When we live in light of the incarnation of Christ, our lives will be shocking to others. Although we are sons and daughters of the King, we must humiliate ourselves by serving others. All things may be permissible, but we will deny ourselves certain things or activities so that we can grow in our love for God and others. We will earn money, but we will strategize how to give it away for the sake of the kingdom. Living in a physical world, we will spend more effort on cultivating our inner beauty than our outer beauty. We will trust in the promises of God more than our circumstances because we know he is for us. When we live like this, people will think we are ludicrous. They will find our choices shocking. Yet we will point to the miracle of the incarnation of Christ. Our lives will testify to the great news of Advent. That news is this: Christ has come, God is with us.

—

Bethany L. Jenkins is the Director of The Gospel Coalition’s Every Square Inch, the Director of Vocational & Career Development at The King’s College, and the Founder of The Park Forum. She previously worked on Wall Street and on Capitol Hill. She received her JD from Columbia Law School and attends Redeemer Presbyterian Church in Manhattan, where she is a current CFW Fellow and a former Gotham Fellow through the Center for Faith & Work. You can follow her on Twitter.

Advent Restores a Song for the Suffering

Can you count how many times you have sung the popular Christmas hymn, "O Come, O Come, Emmanuel"? I can’t, but what is sad is that I often sing the words without meditating on them. It wasn’t until this year that the correlation of Christ’s name and singing these words weighed on my heart. My favorite is the last stanza, which says,

Oh, come, Desire of nations, bind In one the hearts of all mankind; Oh, bid our sad divisions cease, And be yourself our King of Peace. Rejoice! Rejoice! Emmanuel Shall come to you, O Israel!

Emmanuel means God with us, so the words we sing don’t just offer a Christmas warmth and ring, but a true declaration that Christ’s coming will fulfill the redemption of the world. Yes, Jesus came to the earth and was born as a baby. That’s what our Christian culture often celebrates during Christmas, but I want to sing something more this year. Something that speaks to the mission we have because of his presence.

Emmanuel.

God with us.

He is with us already, he is with us still, and he is with us forever. I want to focus on the word “us,” which refers to the collective body of believers who rejoice together in this forever presence. In my favorite compilation of letters from Bonhoeffer, he explains this concept beautifully, “With God there is joy, and from him it comes down and seizes spirit, soul, and body. And where this joy has seized a person, it reaches out around itself, it pulls others along, it bursts through closed doors.”[1]

There is much to be celebrated during Christmas, but there is also something that we seem to miss. We do well to celebrate Christ in the manger—a humble servant coming to earth to bring light and joy. This Christmas cheer is the classic rejoicing during this time of year. We sing Christmas music, we share laughter with family, and we even shout out that “Jesus is the reason for the season!” However, a deep pain and suffering falls silent to the masses during the holidays. We take in so much that the silence of the world falls away. I only hear the ringing bell from the Salvation Army on my brief walk into the mall and even that delivers a pleasant sound to my ears. The suffering, lonely, and lost hear a different kind of ringing that’s typically not hope, rejoicing, or a bell. It’s an enclosing silence.

The silence isn’t filled by watching a crowded world celebrate a commercialized holiday. The celebration of hope and joy don’t make sense to those without, it only reminds them of their lacking.We need help remembering beyond this, that Christ came to restore a song to the suffering and silent. He came to embody the promise of an eternal and everlasting hope to mankind as a whole.

Rejoice! Rejoice! Emmanuel Shall come to you, O Israel!

See, we often don’t celebrate the greatest gift we have in his presence. The gift of harmony.

Emmanuel is more than a Christmas carol. It’s a song that sings of a name that has the power to gather the nations. And a name that declares the presence of God and the true need for Christ. As individual chords, we don’t produce the most pleasant sound. That’s because we represent only a single chord progression, but harmony is the sound of peace and unity. We can’t produce this without each other.

Oh, come, Desire of nations, bind In one the hearts of all mankind; Oh, bid our sad divisions cease, And be yourself our King of Peace.

This message is not new to your ears. I’m sure you will hear it many times. Our mission more than just feeling convicted and volunteering somewhere once. Instead, ask yourself: How does God with me transform my everyday life and those around me?

Read Luke 1. This story counsels us in three ways. First, the angel Gabriel appeared to Elizabeth before Mary, the mother of Jesus. Second, Mary was afraid, but she listened to the angel’s words from God and accepted them at face value. Third, Mary sung a song of praise. Again, what does this story look like translated into your life?

1. Who is your person of peace?

This person would be much like Elizabeth was for Mary, they can exhort and counsel you with their faith. Seek out a person who is in a different denomination or from a different ethnic culture but that lives in peace and models community well.

2. Define what you fear about facing your mission.

When you are well acquainted with your barriers, share them with God and ask for guidance. Remember his name, Emmanuel—he is with you as you go (Matt. 28:18-20).

3. How can you share your story of Emmanuel as God with us in your community?

Read Mary’s song again and study the story that is told. She shares of the counsel, guidance, and faithfulness of God. She said yes to God, and because of this obedience, we have Emmanuel. Use this as encouragement to share your own story with people who have not yet experienced the peace and presence of God. Doing so will cultivate and make great the name of Emmanuel in your community.

“Because of the tender mercy of our God,     whereby the sunrise shall visit us from on high, to give light to those who sit in darkness and in the shadow of death,     to guide our feet into the way of peace.” - Luke 1:78-79

May we be a Church that does more than sing Christmas carols on Sunday. May we be a Church that invites and disciples others to sing of the same Savior. Different chords, but one song, a song that only sounds pleasing when sung together. This song declares our collective need for a Savior. It has the power to bid our sad divisions cease. Together, his church sings and begs for his return. We beckon him King of Peace!

1. Bonhoeffer, Dietrich, and Jana Riess. God Is in the Manger: Reflections on Advent and Christmas. Louisville, Ky.: Westminster John Knox, 2010. Print.

—

Chelsea Vaughn (@chelsea725) has served a ministry she helped start in the DFW Metroplex since she graduated from college. She received her undergraduate degree at Dallas Baptist University in Communication Theory. She does freelance writing, editing, and speaking for various organizations and non-profits. She hopes to spend her life using her gift for communication to reach culture and communities with the love of Jesus.

—

Editor: In advent, there’s a natural sense of restlessness in our world which only Jesus’ presence can bring peace and resolution to. Our desire is to drive our hope toward the incarnate Savior during this season. Glory to God in the highest and peace to his people on earth.

• The Arrival: Prince of Peace by Mathew B. Sims
• Advent Calls Us to Stay Awake by Freddy Williams and David Comstock
• And He Called His Name Jesus by Whitney Woollard

And He Called His Name Jesus

Jesus was born during the late Second Temple Period, a period charged with messianic expectation. For hundreds of years Second Temple Jews suffered beneath the foreign rule of one pagan empire after another. This instability energized the hopes of God’s people for deliverance and vindication. “Where is Messiah?” was the cry of every good Jew. They longed for Yahweh to deliver them from Roman rule by the hand of his Messiah just as he delivered Israel from Egyptian oppression in the days long ago. They were a people marked by the expectation that their God, the one true God, would intervene into human history, defeat their enemies, and reestablish David’s throne. Messianic expectation was expressed in the naming of baby boys with one of the more common Jewish names of the first century—Jesus. It’s the Greek form of the Old Testament name Joshua, meaning “Yahweh is salvation” (also “Savior” or “God saves”). It was a constant reminder that God would one day send a Savior to set his people free.

Imagine you’re a weary Jew in the first century. You’ve lived under the thumb of pagan rule your entire life. Your days are overshadowed by Roman oppression. You’re impoverished because of injustice. You walk through the streets of Jerusalem with the nagging sense that God has forgotten his people… he’s forgotten you. You’re losing hope with each breath. Suddenly you hear the faint call of a mother beckoning her son Jesus in for dinner. You pause, remembering afresh “Yahweh is salvation.” You close your eyes and breathe in a deep sigh of relief. One day Yahweh would indeed send his Messiah to save his people—of that you are sure.

Into this cultural context Matthew writes,

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” All this took place to fulfill what the Lord had spoken by the prophet: “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus.

A Special Boy With A Special Mission

Jesus’ name may have been common but there was nothing common about Jesus of Nazareth. From his miraculous conception to his messianic mission, this little boy was altogether different. He was conceived from the Spirit (1:18, 20); he was born to save God’s people from their sins (1:21); he was the fulfillment of Old Testament prophecy (1:22-23); and he was Immanuel, “God with us” (1:23). He wasn’t just another Jewish boy symbolically named for God’s salvation; he was God’s salvation. This could only mean one thing—the advent of Israel’s long-awaited deliverer was upon them!

Unfortunately, the deliverance Jesus brought wasn’t the deliverance expected. He didn’t come to overthrow the Roman Empire thereby rescuing Israel from external tyranny and setting them free (in the expected sense). He did come to save, but the ironical twist was that he came to save them from themselves! He came to set humanity free from the internal slavery of sin and brokenness. His messianic mission was to defeat Satan, sin, and death through his own death on the cross so that all who trust in him might be set free from sin. R.T. France further clarifies Jesus’ mission:

“His ministry will begin in the context of a call to repentance from sin (3:2, 6; 4:17)…he will also assert his ‘authority on earth to forgive sins’ (9:6). His mission will culminate in his death ‘as a ransom for many’ (20:28), ‘for the forgiveness of sins’ (26:28). [The point is… t]his son of David will not conform to the priorities of popular messianic expectation.”[1]

Many rejected Jesus (and continue to reject him today) because they failed to grasp that their deepest problem was the human heart. But the human heart has always been the problem. Israel, of all people, should have known this! They were the prototype of darkened hearts leading to personal enslavement. After being set free from slavery in Egypt, they enslaved themselves spiritually in their idolatry and worldly passions.

Biblical history testifies again and again to the fact that they didn’t need a national liberator; they needed a heart liberator. Isn’t this the need of all humanity? We need our hearts set free from sin so that we might run in the path of God’s commands (Ps. 119:32). And the only final cure for the human heart is bound up in the person and work of Christ—a special boy with a special mission.

Your Life Hinges On This Boy’s Name & Identity

Matthew writes his birth narrative in such a way as to invite thoughtful reflection on who this liberator is and what he came to do. The name Jesus reveals what he does—saves people from sin. While the title Immanuel reveals who he is—God with us. Your entire life hinges upon the implications of Jesus’ name and identity.

1. Through Jesus you experience God’s salvation

Christmas typically conjures up ideas of magical holiday moments and feel-good Hallmark movies. The season dances around the idea of salvation—someone saves Christmas, someone saves old Scrooge, someone saves the Grinch—but all too often the true salvation story is missed. The most “magical” news of all is that in Christ God has saved us from sin and death!

The gospel tells us that we were dead in our trespasses and sins (Eph. 2:1-2) and children of wrath (Eph. 2:3). We didn’t do or say bad things occasionally; we were enemies of God (Rom. 5:10), alienated and hostile in mind (Col. 1:21). Every single one of us stood condemned under God’s righteous judgments and there was nothing we could do to work our way out of this death sentence (Rom. 3:10-20).

However, this is good news of great joy because God intervened into human history in the form of a little baby boy named Jesus and promised to “save his people from their sins” (Matt. 1:21). He did what you and I were impotent to do—he made us alive together with Christ (Eph. 2:5). He put forth the perfect spotless Lamb, Jesus Christ, as the propitiation for our sin so that we could be justified by faith in him (Rom. 5:1). We have complete forgiveness and cleansing of sin by the blood of Jesus!

I’ve been a believer for thirteen years now and every Advent season I’m reminded afresh that “God saves” and he has done so through the coming of his Son Jesus. Jesus didn’t come to condemn “dirty sinners”; he came to bring life to the dead, healing to the broken, and hope to the downtrodden. He came to save messed up people like you and me. If you repent of sin and place your trust in Jesus, he delights to take away your sin and cleanse you from all unrighteousness. After all, Jesus was literally born to save people from their sins. It’s what he does!

2. Through Immanuel you experience God’s presence

The title “Immanuel” refers to Jesus’ deity (he is God) while simultaneously conveying his nearness to mankind (he is with us). The eternal Logos “became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (Jn. 1:14). In Christ, God condescended to man; he came to us as one of us so that we might know him and be known by him.

The fact that Jesus is Immanuel comforts during the holidays. Since God has come to you, you know you can come to him. You can come to him in your loneliness and fear and brokenness. December can be a bitter month for many as they find themselves alone or abandoned. I’ll never forget the first Christmas after my parents split. Long December by the Counting Crows was inescapably popular and Illinois seemed particularly gray (as if it wasn’t already gray enough!). Over the holidays we were “shipped” back and forth between houses as Adam Duritz slowly cooed me into depression. Almost twenty years later I still remember the profound loneliness I felt that Christmas. I was certain I would never feel comfort or peace again.

When I met Jesus, I happened upon a most beautiful truth—through my union with him God was with me. The Spirit of Christ took up residence in my heart and sealed me with his presence; thus I was never truly alone. God was with me during seasons of isolation and loneliness; he was with me in great disappointment; he was even with me during lonely Christmases.

Take comfort in the fact that Jesus is Immanuel; he is God with you.He is with you to comfort you but also to send you out to comfort others. Notice that Matthew bookends his Gospel with the promise of God’s presence. When Jesus came to earth he came as Immanuel, the manifestation of God’s presence with the power to save. When Jesus left the earth he promised this same enduring presence to all future disciples as he gave them the Great Commission. Immanuel promises to be with his disciples in every age to encourage, equip, and empower them to make disciples of all nations.

In this way Advent is missional. It reminds us that God sought us out and came to us in the incarnation. He brought us eternal comfort in the person and work of Christ. We’ve been promised that he is with us always, even to the end of the age (Matt. 28:20). Through his indwelling Spirit we are to seek out the lost and take that same message of God’s reconciling presence through Christ to the nations.

Who has God laid on your heart this season? Who needs to be comforted with the very comfort you’ve received in Christ? Christmas provides ample opportunities for sharing the gospel with others. Be bold in your witness knowing that God’s presence will empower you as you speak life, peace, and joy to those around you.

Come, Thou Long Expected Jesus

This Advent season create moments to stand in awe of Jesus, the one born to set God’s people free. Rejoice in him, the one who delivered you from the suffocating grip of sin and death. Take heart, your sins have been forgiven! Could there be a greater gift?

And, in the midst of all the Christmas chaos, find rest in Immanuel. God is with you—with you to comfort you in loneliness and with you to encourage you on mission. Worship him for his first advent and look forward in anticipation to his second coming. May you see past the consumerist frenzy long enough to cry out “Come, Thou long expected Jesus!”

Come, Thou long expected Jesus Born to set Thy people free; From our fears and sins release us, Let us find our rest in Thee.

Israel’s Strength and Consolation, Hope of all the earth Thou art; Dear Desire of every nation, Joy of every longing heart.

Born Thy people to deliver, Born a child and yet a King, Born to reign in us forever, Now Thy gracious kingdom bring.

By Thine own eternal Spirit Rule in all our hearts alone; By Thine all sufficient merit, Raise us to Thy glorious throne.

[1] France, R.T. The Gospel of Matthew. Grand Rapids: Wm. B. Eerdmans, 2007. Print.

—

Whitney Woollard has served in ministry alongside her husband Neal for over six years. She holds an undergraduate degree in Biblical Studies from Moody Bible Institute and just finished her Master of Arts in Biblical and Theological Studies from Western Seminary. She is passionate about equipping disciples to read and study God’s Word well resulting in maturing affections for Jesus and his gospel message. Neal and Whitney currently live in Portland, OR where they love serving the local church. Follow her on Twitter @whitneywoollard.

—

Editor: In advent, there’s a natural sense of restlessness in our world which only Jesus’ presence can bring peace and resolution to. Our desire is to drive our hope toward the incarnate Savior during this season. Glory to God in the highest and peace to his people on earth.

• The Arrival: Prince of Peace by Mathew B. Sims
• Advent Calls Us to Stay Awake by Freddy Williams and David Comstock

Loving Enough to Share Our Lives

Not too long ago, I stopped through the grocery store on the way home after a long day at the office to pick up a few things. I was so focused on getting in and getting out, I was nearly running to get what I needed. In the midst of scaling my list of necessities, I found my heart prodded to share the gospel with a complete stranger that stood near me in the middle of the frozen meat section. In public, I often wonder if the people that surround me know Christ personally. This particular wonder developed a desire within me to share Christ with this person. However, doubt enveloped me. What if I act on this pressing from the Holy Spirit to tell this person about what Christ has done on their behalf and it blows up in my face? After all, it’s likely that they’re going to be like, “Dude, I’m really just trying to buy some pork loin. Can you leave me alone?” I let this prevailing thought win. I didn’t act in obedience to what I was being called to do.

Have you ever felt the need to say something, but because of your pride you didn’t? Here’s mine: Sharing my faith isn’t easy.

It’s rather hard. I fail even when I know I’ve been qualified and empowered to do so. At times, I talk myself out of doing it. It’s uncomfortable. I don’t want to impose on them. Maybe you’ve experienced these same feelings. A study conducted by LifeWay Research a couple of years ago concluded that 80% of “church-going Protestants” believe they have a personal responsibility to share their faith. Yet, only 39% of those surveyed had done so in the previous six months. If it was easy, surely more people would do it, right?

Think back with me to the last time you shared the gospel of Jesus Christ with someone. Was it last week? Last month? Last year? What drew you into that conversation?

When I share the gospel, it’s often a result of reminding myself what was done for me through the death and resurrection of Jesus. I remind myself who I was—dead in my own sin and transgression and unable to do anything within my own strength to bring about a change in myself. When I reflect on the fact that when I was utterly helpless, God stepped in and saved me though I deserved nothing but death, I am unable to be apathetic. God’s grace and mercy on my behalf overwhelms me and my thankfulness expresses itself through the desire to share the gospel with others.

The desire to share the gospel is love. Through the beautiful and gruesome display of affection on the cross to the triumphant conquering of the grave, God has has been lavishly bestowed love on us. 2 Corinthians 5:14 says, “The love of Christ controls us.” The love that we’ve experienced spurs us on that others may join in the hope that we’ve received. Pastor Robby Gallaty puts it this way: “The gospel came to you because it was on its way to someone else.” The intent of our receiving the gospel was not that we would hold onto it with clinched fists. When we truly love others, we set aside every comfort and pleasure for the sake of salvation.

The Apostle Paul understood this love well. He allowed this love to control his life. Because of the gospel, Paul loved and cared for unbelievers with such intensity, that it drew him to travel over 10,000 miles throughout his missionary journeys. However, was sharing the gospel the pinnacle of the abundance of his love for people?

DO WE LOVE ENOUGH TO SHARE OUR LIVES?

In his first letter to the Thessalonians, Paul writes:

“So, being affectionately desirous of you, we were ready to share with you not only the gospel of God, but our very own selves, because you has become very dear to us.” – 1 Thessalonians 2:8

When we share the gospel, God does the work of salvation.It often doesn’t require much from us. For our part, we see lost people excitedly come to new life in Christ then feel as though our job is to move on to the “next one.” That particular regenerate person is “finished.” This is a model of sharing the gospel that the Western Church has “perfected.” Paul is speaking here of a sharing that results in a greater depth than mere words. He writes that his affection for those in Thessalonica has drawn him to share his life with them.

This was not just any affection, mind you. When Paul writes that the Thessalonians had “become very dear,” he uses the Greek word agape. Agape love means sacrifice. Paul’s love was devoid of seeking personal comfort, because the grace of the gospel had taken hold of his heart.

What does that even require? How was Paul really sharing himself with these people? He expounds in verses 10-12:

“You are witnesses, and God also, how holy and righteous and blameless was our conduct toward you believers. For you know, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into His own kingdom and glory.”

Paul, along with Silas and Timothy, offered themselves up to be examples in which the Thessalonians could follow. Essentially, here’s what they were saying:

“You’ve been brought from being dead to being disciples. You’ve committed yourself to a lifetime of followership, allow our lives to be the blueprint for how you ought to live out every aspect of your life for the Lord Jesus.”

The growing body of believers in Thessalonica was very young. Paul knew that sharing the gospel but leaving without teaching them the discipline of being a disciple would be disastrous. He goes so far as to say that his love for this body was likened to that of a father for his children. Is there a greater connection than a father and his children? A mighty love compelled by the gospel enveloped the heart of Paul. He loved them as his own and committed himself to their maturing in Christ.

This was hardly a Pauline initiative. The Gospels paint a vivid picture of the imperative of life investment. The mission of Christ was world evangelization. His method was making disciples. And the same mission (Matt. 28:18-20) that the Father sent him to do, he was sending his followers to continue (Jn. 20:21). Paul understood well that a disciple is a student of Jesus, so devotion to discipleship was imperative in his life. His desire was that those who God was sending him to reach would join him in this lifelong process in Christlikeness.

And so, if Paul was to be like Christ, he would need to invest his life in other men so that they would multiply and make more disciples. His understanding of the gospel as word and deed led him to teach others what it looked like to pick up their cross and follow after Jesus. There is no other option. We follow in the footsteps of Christ and make disciples his way. Who are you loving enough to intentionally invest your life into, for the sake of joining Christ in his mission of making disciples who make disciples?

This process involves investing in life with others and showing them how the gospel permeate every area of your life. I meet with a couple of guys weekly for Bible study and Scripture memorization. If I were to confine this discipleship group to getting together once a week, it would hardly be life investment. We eat together; we also pray together outside of our meetings. We enjoy playing nine-ball together. My goal is that these men would see how Christ is preeminent in my life, in every circumstance. We really are investing in life together.

PRACTICAL

What does it look like for me to allow someone to imitate me as I imitate Christ?

1. Pray and ask who God might allow you to disciple. Who has God placed within your sphere of influence that might need spiritual direction? When I was discipled, it started with a man approaching me and saying: I see that you desire to grow in your relationship with Christ, but you just aren’t sure what your next step is. Allow me to help you. It was true. I did desire a deepened and more meaningful relationship with Christ. Yet, no one had ever taught me what that looked like.

2. Allow those you lead to see how the lordship of Christ governs your life. Let them see what Spirit dependence truly looks like and how the Word of God informs every decision you make. Allow them to see your shortcomings and failures and remind them that the goal is progression, not perfection.

3. Let the Word of God be the foundation throughout the discipleship process. Teach them how to study the Word, how to store the Word, and how to share the Word. Create accountability with each other, holding fast to Paul’s commitment to the Thessalonians to “charge you to walk in a manner worthy God.”

More discipleship classes or programs will not work. We’re going to have to allow the love of God through Christ to control us that we might share our very lives with others for the sake of the gospel.

—

Tre Wiggins is the Campus Pastor at Kennesaw Mountain High School with NorthStar Church in Kennesaw, Ga. Tre grew up in Warner Robins, Ga. in 2009, he left to attend Kennesaw State University, where he met his wife Rachel, and eventually earned a degree in Political Science. You can connect with him on Twitter @trewiggins7