Don’t Lose Heart

My friend didn’t believe me anymore. What I had been telling her for months about the offer of forgiveness from Jesus seemed like foolishness to her and she wanted us to stop talking about it. Another woman blamed me for what happened with our mutual friend. Our friend had made some choices which landed her in drug rehab. If I was truly serving Jesus and serving our friend, I would have stopped her, the woman said. I should have seen it coming, she thought.

The influence I was seeking to have with a group of women was unwanted and they let me know. My thoughts on the Scriptures simply didn’t fit with theirs. Their solution was for me to change my views to ones that would make them feel comfortable.

My courage wavered. I felt like I had lost. I counted questions and doubts instead of sheep as I tried to fall asleep. I knew what was true, but the discouragement was hard to shake that week.

Don’t Lose Heart

“We don’t become discouraged,” said a man who had it far worse than I did.

The people he’d shared the gospel with and led to faith in Jesus were questioning his ministry.With the influx of influence by other famous pastors, he seemed like a small fish. Those he had loved and shepherded questioned his ministry credentials. Was he truly qualified? Why wasn’t he more successful? If he was a good minister and God was happy with him, they reasoned, then he should have more followers and more resources at his disposal and a lot less suffering.

Yet, in response to these detractors, Paul said “Therefore having this ministry by the mercy of God, we do not lose heart” (2 Cor. 4:1).

In the face of his circumstances, Paul responded in 2 Corinthians by saying that his ministry is not about him or how others evaluate him but about God and his work. Paul’s credentials don’t matter. Instead, the transformation that comes from knowing Jesus is the proof of the message. (2 Cor. 3:2) Moreover, how people respond to Paul’s message of the gospel is not in his hands. They aren’t responding to him, but to Jesus Christ himself.  So he isn’t worried about whether or not he’s successful enough for them. It is God’s evaluation that counts and he’s the one who calls Paul to suffer for the sake of the gospel.

In spite of this criticism, Paul won’t change his message. He does not change God’s word to make it more palatable (2 Cor. 4:2). Rather, he states the truth and has no reservations. If we don’t hear, there’s a reason, he says. And that reason lies in our hearts, not the message. Because something has to happen for us to really get the gospel. Something in our hearts changes for this message to take root. We need light.

Hearts Need Light, Not Us

God who said “Let light shine out of darkness” must say it again (2 Cor. 4:6). In the darkness before creation, God spoke and brought something from nothing. He brought life from death and void. He brought light into darkness, so in the same way, he shines light into hearts. He brings light so that we would see that the knowledge of God’s glory is in Jesus Christ; he gives light for us to see the message of the gospel. When he does this, he’s truly doing a recreation act in our hearts. Dark, dead hearts see the light and are transformed.

It’s like the canal that runs through the center of an old city in Croatia where I used to live. The canal looks lovely with floating boats and scattered bridges, but when you look down into it, you realize it is the origin of the smell you were avoiding. Its dark waters betray what may be flowing through it. When you hear it’s named the Dead Canal in the local language, it changes your perspective. It’s dark and dead—just like the hard, blind hearts before God speaks into them. That’s what the disappointed women in my week didn’t know or had forgotten—hearts need light to see the message of the gospel. That was why Paul’s ministry was not as successful as the Corinthians thought it should be—hearts need light to see the message of the gospel. It is true and it can be depressing. However, if you look up the hill behind the same Croatian city, you see the headwaters of the very canal flowing down next to the ancient castle, clear and full of light and vitality. It is a picture of hope, because that contrast is the change God makes in people. He moves our hearts from dead and dark to alive and light—by his work and not the work of any person.

Reminding Our Hearts

By God’s mercy, he’s given his people the ministry of proclaiming Jesus. But when “success” seems as far away as Croatia, we don’t give up. No matter what others say about our achievements, our tactics, or our message, we recognize the transformation people need is not in our power to give. It’s not the message that needs to change.

While there are discouraging weeks, in this ministry there is great hope. Even when they don’t believe us. Even in the face of criticism. Even when we’ve seem to have lost. Why? Because God still shines light into hearts. He still opens eyes. He still builds his church. We don’t lose heart. We continue to proclaim Jesus, for he is the one with the power to transform. And he has promised that he will.

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Taylor Turkington has worked for a church in the Portland area for the last six years, teaching, discipling, and training. She loves being involved in the equipping and encouraging of people for the work God has given them. Before her church life, Taylor worked as a missionary in Eastern Europe and graduated from Western Seminary with a M.A. in Biblical and Theological Studies. Currently, Taylor is a student at Western in the D.Min. program. She loves teaching the Bible, and speaks at seminars, retreats, and conferences. Taylor is a co-founder and co-director of the Verity Fellowship.

Originally appeared at The Verity Fellowship, “Don’t Lose Heart.” Used with permission.

Salvation: Past, Present, & Future

It is well said by many in the church that the Christian is not who he’s supposed to be, but by God’s grace he is not who he used to be. This well worn saying strikes at a truth we all know intellectually and experientially but get discouraged by in the aftermath of sin: sanctification doesn’t happen overnight. It is painful and progressive. By way of example, I think of my friend, we’ll call him George. George used to be dominated by alcoholism, but now by the empowering of the Spirit he has been sober for several years. In the earlier years of his struggle, however, this was not the case. He might go two weeks without a drink only to go on a weekend binder. He’d repent, muster up his strength, and get back on the wagon. Two months, maybe four, and he’d fall off again. While stuck inside this cycle it was easy for George to get discouraged. Didn’t Jesus die to save him from this mess? He hated alcohol, but like a dog returning to its vomit he kept returning to it (Prov. 26:11). That’s where fellow sojourners on this journey toward glorification had to meet with him and remind him of the truths that would get clouded by his sin. If he were to fall off again tomorrow, Jesus’ grace would still be there to help reorient him towards the fixed goal.

One step forward, two steps back. Such is the awkward dance of sanctification. But we do not dance alone. Jesus is our masterful dance instructor, never missing a beat, but always extending a hand to pull us back to our feet when we trip ourselves up.

God has Saved Us

Many people write the date they accepted Christ in the front cover of their Bible. It is a helpful reminder, an ebenezer to the day God first introduced himself to you. Yet, we risk misplacing our faith in a particular date in time instead of a particular person who entered time and took on flesh (Jn. 1:14). While from our human perspective it is helpful to remember the day we acquired a saving knowledge of Jesus Christ, it is all too simplistic to think of that as the day we were saved.

Instead, salvation was purchased for us on a cross in Calvary some 2000 years ago. Long before our mothers had planned to birth us God had planned our second birth. Paul says, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Rom. 8:30). Jesus knew the names of those he was dying for even before they were born.

In eternity past, God decided it was good for him to make man in his own image (Gen. 1:26, 27). At the cross, he chose to ransom some of every tribe, tongue, and nation and in the future he will bring many sons and daughters to glory. Our salvation, in one sense, was entirely determined in the past by the triune God.

God the Father had a plan and a purpose to accomplish our salvation the moment our first parents sinned in the Garden. As Adrian Rogers was fond of saying, “The Trinity never meets in emergency session.” This plan was then executed by the son who was obedient even to the point of death (Phil. 2:8). He, as the second Adam, succeeded in the desert in contrast to the first Adam who failed in the garden. It was the Holy Spirit who led the Son to the desert (Lk. 4:1) and now indwells all who trust in Christ. All of these events were sovereignly ordained prior to the birth of those of us alive today. When understood and contemplated they should overwhelm our hearts and bring us joy. We have been saved indeed. All that was done to accomplish this was determined in eternity past. And all of it accomplished by grace; we can do nothing to add to it. We can nod in agreement with the truth that “we are great sinners, but Jesus is a great savior.”

Yet, in another sense, our salvation has not been completed.

God Will Save Us

The death of Christ is not our only and ultimate hope, although it was necessary to purchase salvation for us. Paul says that we are hopeless without the resurrection of Christ and should be pitied (1 Cor. 15:19). If the death of Christ was the payment for sin, his resurrection is the proof of purchase to take home the prize.We don’t worship a dead Savior, but a Savior that defeated death and promises that we will too if we place our faith in him.

So long as we toil in these earthly bodies we fix our gaze toward the renewed heaven and earth (2 Pet. 3:13) where even the presence of sin and death will be removed. Jesus’ earthly ministry (Rom. 5:10) and substitutionary death (2 Cor. 5:21) purchased for us nothing less than paradise. It purchased life for our dead souls at the cross and in the future will cast death itself into the grave.

At times Christians have been accused of being “so heavenly minded that they are no earthly good.” This criticism is a sort of evidence that most of us understand (at least in part) the future hope of our salvation. Yet, something gets missed. Our hope is misplaced if it is in the paradise. Paradise isn’t important without the one who we are with in that paradise. Jesus promises the thief on the cross paradise in his presence (Lk. 23:43). Note this.

Perhaps you’ve heard the hymn “I Will Trade the Old Cross for the Crown.” While it may comfort us in our suffering, the song misses the gospel. One line talks of carrying a cross for the Savior, but no line about the cross he carried for us—a glaring omission. Furthermore, the hymn writer sets our hope on obtaining a crown in exchange for a cross. But in Revelation 4 the elders cast down their crowns at the feet of Jesus because of his worth and glory. We will receive crowns, no doubt, but we’ll return them to King Jesus.

When we think of our future salvation, we must cautiously direct our thoughts not to the crowns we will receive but to the King who is worthy of our worship. It is there, with him, that every tear will be wiped away and death will die (Rev. 21:4). We will cast our gaze on him and see him face to face (1 Cor. 13:12). His righteousness will dwell there and that will be enough (2 Pet. 3:13). He will be more captivating than the paradise that merely provides the background for his glory. So God has saved you, he will save you, and he is saving you. Past. Future. And now we move to present.

God is Saving Us

We are a fickle people. As another hymn states, we’re “prone to wonder…[and] leave the God we love.” But God has redirected our hearts and minds via signposts to what we need most—himself. We draw encouragement from the actions of God in the past that secured for us salvation. We set our hope on a future day when we will see him face to face. But God is not distant and confined only to the past and the present. His grace is here for our taking now.

Paul writes,

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. – Romans 5:1-2

Through Jesus we stand in grace. Yes, we stood in grace when he saved us in the past. Yes, we will stand in his grace in the future when he himself serves as the light of the new heavens and earth (Rev. 21:23). But we are short changing ourselves if we relegate God only to the past and the future. Paul David Tripp, pastor and writer, says:

Many believers have a gap in the middle of their gospel. They understand salvation past—the forgiveness that they have in Christ; and salvation future—the eternity that they’ll spend with Christ. But they don’t understand the present benefits of the work of Christ in the here and now.

We have a mediator interceding for us at the throne of God at this very moment (Rom. 8:34). This should be cause for rejoicing. We have peace with God, not because we have put down the gauntlet, but because Jesus has absorbed our sin in his body on the tree. Because we have placed our faith in him, we can boldly approach the Father (Heb. 4:16). He is not mad at us; we don’t have to avoid him. Do not neglect to plumb the depths of this great grace.

The prosperity gospel teaches us to demand earthly rewards in the here and now—rewards that Christ himself rejected in the desert (Lk. 4). We should reject this over-realized eschatology found in the prosperity gospel. We will enjoy physical blessings in the end, but as I stated that’s never the point. The point is a person. So as we daily struggle with sin and discouragement over our slow progress in sanctification, we should boldly claim the blessings we are promised now. In Jesus Christ, all of God’s promises are yes (2 Cor. 1:20). We can commune with God now in preparation for seeing him face to face. We have the Spirit of Christ within us. We have Jesus enthroned in the heavens interceding for us. We have everything we need to make it home. Rejoice in hope of the glory of our God!

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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 a church plant in Troy, NY 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 Hardcore Grace and the recently started Family Life Pastor.

Why Are We Chasing?

“I wonder whether, in ages of promiscuity, many a virginity has not been lost less in obedience to Venus than in obedience to the lure of the caucus. For, of course, when promiscuity is the fashion, the chaste are outsiders.” – C. S. Lewis, “The Inner Ring”

Each of us have a core status that we long to achieve or earn and the pursuit of that status drives us in just about everything we do. These statuses become for us what Lewis called “The Inner Ring”—a small, selective, elite society of people who have become a clique of which we yearn to belong. Those societies don’t have to be recognized globally or at the highest level, but they do have to be recognized within our own spheres of local life. For each of us the allure of acceptance, applause, authority, or abundance is a siren call for our lives to chase and do all we can to achieve the societal connection of that particular Inner Ring.

But why do we chase these things? In short, we’ve made fundamental exchanges that have generated consequences that are ultimately killing us. These exchanges are not only true universally for all of humanity, but they are seen specifically in each of our lives. No one is exempt from the “Great Exchanges” that we have made and no one is exempt from reaping the consequences of those exchanges, yet it is those very exchanges that have left us hungry for the achievement of being part of the Inner Ring. Let me detail three exchanges that we have made and the way they have left us pursuing Inner Rings.

From Imago Dei to Imago Stati

The first exchange came at the hands of our first parents, Adam and Eve, and has been a consequential exchange that you and I make daily. We have traded our identity in God for an identity in our status. Genesis 1-3 spells out this exchange.

In the beginning God creates and makes all things in the universe for his glory. He is the Creator and the King and all things are made good in his sight. Nothing is out of place, nothing out of alignment, all things are identified properly and beautifully. Even humanity is created and called “very good” (Gen. 1:31). Yet what makes the creation of male and female unique is the nature of their creation and relationship with God. God himself declares that humanity were created “in his own image” (Gen. 1:27). Beyond resembling God in terms of his dominion over all things being made in the image of God means that humanity was created in relationship with God. Just as God exists completely in relationship with and to himself as Father, Son, and Holy Spirit so humanity was created to bear God’s likeness in community with one another and live in perpetual relational union with him. The imago Dei marks humanity as representatives of God and relationally close to God. In the beginning, we were made to bear the identity of belonging to and with God. Nothing else in all creation bore that mark.

The exchange came, however, with the crafty serpent’s deceit. Instead of our first parents understanding their identity as being representatives and relationally unified with God, they were led to believe they were not unique to God—that they were instead lacking something of God’s image in their lives, namely his moral capacity to “know good and evil” (Gen. 3:4). What Satan deceived our first parents into believing was that a unique relationship with God was less desirable than obtaining a shared status with God. At the moment they believed that lie, the pursuit of an Inner Ring began. No longer did they love the imago Dei (image of God) they were created in, now they longed for the imago Stati (image of Status) that they did not yet possess.

The fallout from this exchange was nothing less than death. Their capacity to attain the Inner Ring they so desperately longed for was impossible. Instead of becoming like God, as the serpent had promised, they became disenfranchised from God. The relationship was broken and the imago Dei was, as John Calvin puts it “erased.”

Humanity had lost their original relationship and reality.

It’s because of this exchange, from relationship to status, that all of us live in the pursuit of Inner Rings. Our original relationship has been lost and now to find worth, value, and identity we chase the status symbols of the Inner Ring. Instead of existing as beings with value, dignity, and worth we’ve become creatures who chase after the status we do not have. Exchange number one is the exchange of identity through a relationship to identity in a status. It’s death for each of us.

From Provision to Performance

The second exchange we made was the exchange from the provision God had for us to the posture of earning our own way. We exchanged God’s riches to find and fix ourselves on our own accomplishments. Again, Genesis 1-3 demonstrates the template of this exchange.

According to Scripture, God’s creation of the universe wasn’t to set it up as a empty, desolate environment that would grow and be cultivated into maturity. He created a mature world with mature plants, mature animals, mature human beings and placed our first parents into a luscious and beautifully abundant Garden. Adam and Eve lacked absolutely nothing. They had all the provision of food, shelter, abundance, and pleasure they could ask for. Nothing was missing.

Yet the Deceiver came and sought to convince us otherwise. Our first parents were told that God was holding back, that his love for them was inadequate and insufficient. More so his provision of wisdom and knowledge was incomplete. What God was doing was not providing for them, but withholding the very things they needed to make it in the world. The lie was sown and we believed it!

We believed that God’s good provision wasn’t sufficient for the long-haul. We looked at the options; either we could rest in God’s perfect timing and provision for us or try to provide for ourselves more completely. We chose to earn rather than receive. Humanity decided in that Garden and every day since then that our best step forward is to pursue and perform to earn a status, rather than enjoy the provision of everything from God’s generous and gracious hand. We’ve chosen to earn our identity rather that receive and live in the provision that God has for us.

Imagine after working a full 10-hour shift you head home from your job. On the way home, you stop at a favorite restaurant to buy take-out for your family to enjoy. You stop at the florist and pick up a beautiful bouquet of flowers to bless and encourage her as well. You stop at the Redbox and pick up that movie your children have been longing to see. You head home to bless your family. However, when you get home you notice a line of cars out front of your house. People are walking in and out with various things. One person walks out with your television, another with your children’s favorite toy. Someone has a plate of grilled chicken and green beans. As you rush into the house you find your wife with a distant look on her face. “What are you doing?” you ask. “Well,” she says, “I really don’t like the way you’ve been providing for us, in fact I think we can do it better ourselves.” And with that your favorite chair is hoisted out by another unsuspecting couple looting your possessions. Everything is for sale.

That is the kind of folly that we have embraced. Instead of enjoying and trusting God’s good and faithful provision for us, we’ve turned into performers trying to earn our way forward. We’ve jumped out of the identity given to us as God’s people into the pursuit of making a name for ourselves. We’ve rejected the faithful provision of God’s hand for us and have decided to earn our own way forward. What God said through Jeremiah certainly is true of us, “My people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water” (Jer. 2:13).

From Common to Exclusive

If the reason why we pursue Inner Rings and the societal acceptance they bring comes from an exchange of our identity and our provision, we are in pretty bad shape. However, the hole we have dug down for ourselves is deeper still. The first two exchanges are enough to destroy us, yet there is a third. It is the exchange of the common for the delight of the exclusive.

What did Adam and Eve have in the Garden? They had identity, they had provision, and they had community. They related perfectly with God and with one another. They enjoyed perfect unity, harmony, joy, delight, compatibility, and acceptance with God and with one another. It is readily apparent that our first parents enjoyed and held all things in common together. Nothing divided them or their relationship with God. This is the essence and origin of the word “community”—common. Humanity was designed and created to be a common people.

Yet the seduction of Satan was great. The common wasn’t the best or most beautiful for the world. God was holding out. He was holding back. He was being exclusive. He was being the “One Percenter” hoarding the wealth to himself while Adam and Eve were left to lack and not possess. Satan’s attack hits right at God’s exclusivity. “Did God actually say, ‘You shall not eat of any tree in the garden?’” By twisting God’s words he created the tension of common and exclusive. As Eve responds, she affirms the provision of God, “We may eat of fruit of the trees in the garden” but also identifies where God has exercised his exclusive rights. “You shall not eat of this of the fruit of the tree that is in the midst of the garden” (Gen. 3:3). Humanity lives in the common, but God deals with the exclusive.

Humanity’s exchange on that day has broken our community. In trading the sacred commonality of life together in an attempt to possess the exclusive reality of God, we’ve been at each others throats ever since. The entire race fell into corruption and decay when that exchange was made. No longer was there unity; disunity prevailed. In shame, our parents hid from God and one another embarrassed by the nakedness their sin brought. Adam shifted the blame to God and his wife for his sin. A curse of death fell upon the human race.

Now—let me absolutely clear—God is an exclusive being, one of a kind in the entire universe, and he is good and right. He alone is worthy of all power, glory, authority, splendor, and majesty. He is wholly other than us. No one can attain to his greatness and glory and no one can possess his majesty. The very word “holy” which describes who God is throughout Scripture (see Isaiah 6:3 and Revelation 4:8) is loaded with the sense of God’s unique rarity and exclusivity. He in no way is evil, unjust, or malicious in withholding things from us. He is God; we are not. And yet, just as God is exclusive in his nature, he also exists eternally in perfect community. His creation of humanity was creation of us into common unity with him.

The Fall came for us in our exchange. We desired the exclusivity of God for ourselves. We were seduced into thinking our common unity as human beings was worthless. Satan created an evil dualism that we follow to this day. He appealed to fear of being an outsider, not having, and not being part of the exclusive club who possess “the knowledge of good and evil.” The serpent attacked the idea of the common and elevated the exclusive. We traded the joy of community as people made in the image of God for the pursuit of God’s exclusivity as God.

Inner Rings Crafted

I am sure that as Tolkien and Lewis sat around a table at The Eagle and Child pub in Oxford they shared thoughts of the pursuit together. One crafted a legendary tale in which the pursuit of the Inner Ring became a pursuit of The One Ring. The other saw it lived out in every life as men and women traded the identity they were created to posses for the status they sought to obtain. He saw it as we traded the good provision of God for the enticing self-reliant attempts to earn our own way. It showed up in our rejection of the common beauty of one another for the prestige of being one of the few.

In the beginning, there were no Inner Rings. We were created perfectly in community with God and with others. We enjoyed the security and comfort of full and abundant provision. We were children loved and accepted by God. The reality is that we were part of the greatest community, the greatest Inner Ring; God’s special and uniquely imprinted creation. And, in a moment, we gave it up for a lie. We bought the myth that we didn’t have enough; that there were Inner Rings left for us to obtain. As soon as we bought that lie we fell immediately into the Pursuit. We’ve been chasing “The Precious” ever since.

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Jeremy Writebol (@jwritebol) has been training leaders in the church for over fourteen years. He is the author of everPresent: How the Gospel Relocates Us in the Present (GCD Books, 2014) and writes at jwritebol.net. He is the pastor of Woodside Bible Church’s Plymouth, MI campus.

Good News in a Bad News World

If you only spend a few moments watching or reading the news, it's obvious that the world no longer resembles the peaceful reality of Eden. Death, destruction, famine, hatred, greed, and brokenness are not the exception today, they are the norm. They are so common that these things are sometimes described as inevitable or expected. No one expects life to be perfect or to go on forever—but we know, in our core, it should not be this way. Doesn’t it all seem out of place and unnatural? (Guess what? It is.) How did everything get this way? We find our answer in Genesis 3.

Satan, the enemy of God disguised as a serpent, challenges God’s command to stay away from the tree. He asks Eve, “Did God actually say, ‘You shall not eat of any tree in the garden’?” (Gen. 3:1). We see later in the Bible that Satan likes to twist God’s words (Matt. 4:1-11). He convinces Adam and Eve that God is a liar, and that God is holding out on them. He convinced them that God doesn’t want them to be like him, so he tells them to stay away from the tree (Gen. 3:3-6).

After being tempted by Satan, our ancient parents ate the fruit, immediately noticed that they were naked, and hid from God. They were ashamed. They were self-conscious. They were scared. They had disobeyed their Creator, and they knew it. They handed over their God-given responsibility to God’s great Enemy.

This was the first sin.

Sin, Death, and the Bad News of the Garden

Sin can be described as anything (whether in thoughts, actions, or attitudes) that does not express or conform to the holy character of God as expressed in his moral law. Sin is rebellion against God, first and foremost. Some say that to sin means to “miss the mark.” When we sin, we don’t just miss the mark—we point the bow in the other direction and shoot into the sky. Sin causes us to “fall short of the glory of God” (Rom. 3:23) and leaves us under God’s wrath (Rom. 1:18). It doesn’t just cause division between people or cause us a little more trouble that we’d like; it brings division between people and life, and because of sin, death is now something we all must deal with.

Sin is bad news, and the creator of all bad news in the world.

The gut-wrenching stories we see on the news every night are an integral part of living in a world infected by sin. But sin also brings division between God and people. We see this immediately when Adam and Eve were taken out of the Garden of Eden because of their sin against God. Their perfect relationship with him was damaged from then on out (Gen. 3:16-19). This left mankind freefalling toward utter destruction.

Not only were Adam and Eve punished for their sin, but the consequences of their rulebreaking affects every person born afterward. They passed the nature of sin to their children and it’s been passed along ever since. The Apostle Paul says that “just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned” and that “one trespass led to condemnation for all men” (Rom. 5:12-19).

Sin runs in the family. Sin is a disease that would make the bubonic plague blush. Sin is deadly, in every sense of the word. It’s the real Black Death. It brings not only physical death, but also spiritual death.

Our bodies are buried in the ground, but even worse, souls without Christ are banished to Hell, a place of torment and never-ending separation from God (Matt. 25:46; Jude 1:7; Rev. 21:8). As Scripture tells us, physical death can and will be defeated, but spiritual death lasts into eternity. Adam and Eve, and all of us, were made to live forever with God. Now, we all are sentenced to death from the very start apart from his forgiveness (Rom. 3:9-18; 6:23).

We need to be delivered from sin and its effects. The apostle Paul felt the soul-crushing burden of sin, and he wanted to be done with it. “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord” (Rom. 7:23–25).

Good News in a Bad News World

But there’s good news in this bad news world. Deliverance from sin, the undoing of Satan’s work in the Garden of Eden, is found in the person and work of Jesus Christ. As John says, “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). Simply put: Jesus came to conquer Satan and restore the world to its rightful King.

Jesus is the most important person that lives—and ever will. He sits alive today in the heavenly places as the Cosmic King, inviting sinners to repent and place their complete trust in him for the forgiveness of sins and the hope of eternal life.

It's all about Jesus. This Galilean carpenter is the hope of the world. The entire plan of God (Gal. 4:4-5), the whole swing of the Scriptures (John 5:39), and the sum of human history all lands squarely—like nails ripping through flesh, bone, and wood—on Jesus (Eph. 1:10). All things belong to Jesus, and all things were created by Jesus (Col. 1:15). And right now, all things are held together by Jesus, from Haley's Comet to the micro-skin-flake falling from your fingernail, Jesus is in control. “In him all things hold together” (Col. 1:17) and, "he upholds the universe by the word of his power” (Heb. 1:3).

Is that your Christ? Do you have towering thoughts about the Lord Jesus, or are they reduced to a first-century Israelite who had a knack for healing and preaching? “Who is Jesus?” isn’t the mega-stumper question on the SAT. This isn’t the dreaded pop quiz question that you know you studied but can’t remember. This is eternity. This is your life now and your life to come.

In the Gospel of Matthew, Jesus asked his disciples this very question. “Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, 'Who do people say that the Son of Man is?' And they said, 'Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” He said to them, 'But who do you say that I am?'"(Matt. 16:13–15). Is Jesus just a teacher? Is Jesus just a healer? A popular prophet? Captain of the fib team?

Peter answered, “You are the Christ, the Son of the living God” (Matt. 16:16). So, what then? Who is this man?

Like the great C. S. Lewis said,

Socrates did not claim to be Zeus, nor the Buddha to be Bramah, nor Mohammed to be Allah. That sort of claim occurs only in Our Lord and in admitted quacks or lunatics. I agree that we don’t ‘demand crystal perfection in other men’, nor do we find it. But if there is one Man in whom we do find it, and if that one Man also claims to be more than man, what then?

The quest for the Biblical Jesus is of first importance. We can be like Adam and Eve and run away to a substitute, or we can be like Peter and stumble our way toward him.

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Brandon D. Smith works with the Holman Christian Standard Bible and teaches theology at various schools. He is also co-author of Rooted: Theology for Growing Christians. You can follow him on Twitter.

J.A. Medders is the Lead Pastor of Redeemer Church in Tomball, TX. He and Natalie have two kids, Ivy and Oliver. Jeff digs caffeinated drinks, books, and the Triune God. He blogs at www.jamedders.com and tweets from @mrmedders. Jeff’s first book, Gospel-Formed: Living a Grace-Addicted, Truth-Filled, Jesus-Exalting Life, released this November from Kregel.

This is an excerpt from Rooted: Theology for Growing Christians by J. A. Medders and Brandon D. Smith. Get it on Amazon here.

An Interview with Joey Shaw, Author of All Authority

"When we are at the end of our wits with suffering, or when we feel entirely useless in shame, depression, and insecurity, or when we fight the hoards of Satan's army in temptation, let us be comforted that the Spirit intercedes for us in the theater of our hearts, and Christ intercedes for us in the theater of Heaven." — Joey Shaw, All Authority: How the Authority of Christ Upholds the Great Commission

CHELSEA VAUGHN: Being a mission pastor, you have to be strategic, yet in your book you don't hide your dependence on the Holy Spirit. When did you begin to see the connection between dependence and strategy?

Joey Shaw: At the intersection between strategy in human decision making and dependence on the supernatural God is the person of the Holy Spirit. In my view, dependence on the Holy Spirit empowers careful planning and effective execution of a strategy. Some people think that dependence on the Holy Spirit somehow works against, side steps, or intervenes on strategic thinking.

But the Bible teaches otherwise. The Bible calls the kinds of decision making that pleases God “wisdom”. “Wisdom” means being both strategic and dependent on God. “Wisdom” sums up strategic, insightful, and maturity in perspective. Consider Eph. 5:15-16: "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil.” “Look carefully” means diligently, accurately, precisely, thoroughly. Further, think about the phrase “making the best use of the time”. The greek term implies buying things when there is scarcity. No one believes that we should go to the supermarket and buy our food without some kind of a “plan”, or some “strategic” frame of mind.

I’ve learned from the Scripture and from experience that dependence on the Holy Spirit is demonstrated through hard work, not in the absence of it. The Holy Spirit empowers our hard work. Consider the apostle Paul’s testimony of working hard: "But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.” (1 Cor. 15:10) Paul worked hard according to the grace of God worked out in his life and ministry by the Holy Spirit.

The Holy Spirit works in both spontaneity and intentionality. He comes both when planned (e.g., when you share the gospel, do you not plan on the Holy Spirit empowering the Word?) and when unplanned. Just because an action is spontaneous does not make it more or less spiritual. Intentionality and spirituality do not work against each other. Rather, intentionality is a characteristic of mature spirituality, as it displays wisdom.

Consider the apostle Paul’s use of “skilled master builder” in 1 Cor. 3:10: “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it.” Paul is thoughtful about how he works. He knows his role. He knows his goals. And to accomplish his goals he aims to be a “skilled master builder”. He calls on others who build on his foundation to “take care how he builds upon it.” Every builder knows that they must employ strategy to properly and effectively use their resources in order to achieve their goals.

Of course, we need to be ever aware of the deception that the better our strategy alone the better the product. Strategic decisions may lead to productivity, but it is the Holy Spirit of God alone who can produce God-magnifying fruitfulness.

Unless the Lord builds the house, those who build it labor in vain. Unless the Lord watches over the city, the watchman stays awake in vain. It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep. – Psalms 127:1-2

CV: You must have a fervent prayer life if you can live believing in Christ's authority with freedom. Tell us the story of how and when your prayer life changed.

JS: Years ago, I preached a short sermon from Jn. 15:5, "I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.” As I studied for the sermon, I was profoundly impacted by the truth that it is God alone who produces fruit and that our “strategy” for obtaining that fruit is abiding in Christ. After working through the text, I had to repent for aiming at being productive in my own power, rather than aiming at being fruitful in Christ’s power. That fundamental change in me instantly matured my prayer life. I realized that my prayer life is the proof of the extent of my dependency on God. I saw that I could only bear fruit while abiding in the one who has all authority and power: the Lord Jesus.

CV: I love your use of poetry, what do you hope readers will gain from this unique addition to a book on the great commission?

JS: I hope that the poetry in my book complements the narrative like a musical soundtrack complements a movie. A musical soundtrack elevates our senses and affections while we watch the movie play out; so I hope my poetry elevates your senses and affections while you work through the book. I say in my book, "Poetry is, for me, a way to express the inexpressible and lead others to do the same. It gives me a taste of the food that only the saints at the feast of heaven eat.” (Pg. 6)

CV: The poem in "Go Therefore” (p. 66) was stunning. What lead you to write this?

Though few around observe your labor,

Christ sees all—the best and least.

One day those few you sought with vigor,

Will sing with you at the Feast.

JS: I wrote this poem specifically for a missionary family serving in the inner regions of China. Most of their ministry is unseen by their family, their global Christian fellowship, and even their local church. In this kind of context, it can be tempting to feel forgotten, isolated, and alone. So I wrote a poem to remind them that they are never forgotten, never isolated, and never alone. Not only that, they will see the fruit of their labor one day. One day, King Jesus will welcome them alongside His ransomed people from their host people group—all who are Christ’s among them!—and they will live forever in fullness of joy with Christ in God.

CV: The concept you've implemented within The Stone's mission structure is unlike anything I have seen. How do you suggest people discern which position they're called to (i.e., Goer, Sender, Mobilizer)? Do you think these positions often interchange?

JS: I suggest people discern if they are called to be a “Goer,” “Sender,” or “Mobilizer” the same way that they discern God’s will for all their particular decisions not specifically spoken to in the Bible. That is, they should discern this through listening to their “spiritual gut”, through the counsel of their biblical community, through analysis of their circumstances, and ultimately and supremely, through submissive study of God’s Word, the Bible. I’ve written extensively on these variables in a series on “how to discern God’s will”, which you can find here.

People can learn more about how we at The Austin Stone Community Church engage in God’s mission among unreached peoples here.

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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…

9 Reasons to Prioritize One-on-One Discipleship

Few people in our local church shout “Amen!” when I preach which may be a testimony to the quality of the sermons. Yet every once in a while, I preach something decent. I know this because some of our members will grunt and nod their heads aggressively. This has become the telltale sign that I’ve said something helpful or convicting. The easiest sermons to preach are sermons on discipleship, particularly the necessity of fulfilling the Great Commission. The grunt per person ratio is off the charts on those Sundays. One Sunday, the general tone of agreement led me to believe those to who heard me preach were particularly ready and willing to take personal ownership for the mission of disciple-making. My assumptions led me to seek out disciple-makers for young believers in our church actively—either those who came to faith through our church’s ministry or those who had only been walking with Jesus for a short time. It made sense to target those who had known Jesus for years and pair them with a younger believer so they could fulfill Jesus’ call to teach one another to do all things that Christ commands (Matt 28:18–20).

But the more I attempted to engage the church in discipleship, the more I found that far too many of the seasoned saints had no idea where to begin or what to do. They acknowledged their responsibility to make disciples and had a relationship with someone who needed investment of time and training, but the mature believers were unsure what disciple-making should look like. Though they had attended church for years, many had passively learned that disciple-making was something that the staff or structure of the church was supposed to accomplish. If someone needed to be taught the basics of the Christian life, they assumed that Sunday school, small groups, or sermons would do the trick—what those structures could not accomplish would be the work of the professional pastors or ministry leaders.

Over the years, the gap between the mission of disciple-making and the actual practice of most Christians grew wider and wider. Many knew they should be making disciples and wanted to do so, but they simply didn’t know how.

I’m convinced that a return to the practice of one-on-one, life-on-life discipleship is one of the most critical needs for today’s church.

Here’s why:

One-on-One Discipleship Allow Every Member of the Church to Carry Weight

We laughingly jest at the “80/20 rule” (20% of the people in the church do 80% of the work) and wonder why our churches lack the every-member ministry we know God desires. Many attendees, much less members, sit as bystanders to the life of the church. They show up, sing the songs, listen to the sermons, give an offering, and leave through the back door. Often those without meaningful investment in the work of the church are the first to complain when their needs are not met or the leaders do something they don’t like. So, how do we call these people out of passivity and into action? Giving out bulletins before a service is unlikely to do the trick. We need more. A culture of one-on-one discipleship among the members of the church would communicate that everyone has a vital role to play in the spiritual health of the body. Passive consummation and petty squabbles would likely be minimized if it was assumed that every member of a local church was going to meet with at least one other Christian on a regular basis for the sake of their spiritual growth and transformation.

One-on-One Discipleship Allows for Honest Conversation

We’d love to assume that believers are ruthlessly honest with each other at all times—be it the 5-minute conversation in the hallway of the church or sitting around in a living room during a weekly small group gathering. But we know this is not true. Nor is it reasonable. Most settings simply do not allow for the level of honesty we need to fight sin and pursue holiness. It would be unwise and unhelpful for a man to confess an ongoing battle with pornography in a mixed-gendered small group. Even if this man were bold enough to share with the men in the group, he will likely struggle to mine the depths of his sin in this setting. The men in the group may be able to listen, pray, and encourage him with the Scriptures, but he’ll need one or two men who are willing to meet with him and walk with him through what is likely to be a long process of repentance and change.

One-on-One Discipleship Allows for Personalized Application 

Consider the difficulty when a college student raises her hand during the typical Sunday morning sermon or even in a Sunday school class and saying, “Yeah, I understand that, but this just doesn’t make sense to me yet,” or “That may be true, but I’m not sure how it applies to my life.” These settings aren’t designed for personalized care. Most sermons and classes operate at the 30,000-foot level—trusting that God, by his Spirit and through his church, can apply the truth of his word to the needs of each person in attendance. This move from broad teaching to personalized application happens best in one-on-one discipleship settings.

One-on-One Discipleship Allows for Evangelism and Discipleship to Unite

Churches with a culture of one-on-one discipleship have no question with what to do with someone who comes to faith in their church. First, the person who was most instrumental in sharing the gospel with the new believer should be the go-to source for ongoing discipleship. Following baptism, these two can continue to fan into flame the good work that God has started. If the person came to faith apart from a relationship with a church member, such as through a Sunday sermon or big event, then the church has a farm system of ready, willing, and capable disciple-makers. Imagine the long-term fruit that could result if every church could say to new believers, “We have someone who would love to walk with you for the next year as you grow in your faith.”

One-on-One Discipleship Allows for Ongoing Accountability

Genuine change happens when someone brings sin out of the dark and into the light—both to God and to fellow brothers and sisters. Then the fight begins. Hard work must be done to put protective measures in place to aid in one’s pursuit of holiness. A man who finds his identity in his job and neglects his family needs to confess this sin to another brother and have this man hold him accountable to being home for dinner, putting his phone down at night, and playing with his children. These actions cannot change the human heart, but they are a means by which we can spur one another on to love and good deeds (Heb 10:24).

One-On-One Discipleship Allows for Burden Bearing Relationships

In an age of incessant social media chatter, we assume that every believer is surrounded by people who will pray when they hurt, and love and support them when they suffer. A simple glance at your Facebook feed will almost certainly find another person asking for prayer. Yet, in an age of constant connectivity, people are as lonely as ever. While Facebook “friends” may like your post or offer prayers of support, it is impossible to bear another’s burdens in a meaningful way via technology. We need someone to sit with us, listen to our muddled conversation, make us something to eat, and pray while we cry. We need burden-bearing relationships. Those that know us know where we hurt, know where we are weak, and are willing to drop everything to be by our side (Gal 6:1–10).

One-on-One Discipleship Allows Other Ministries to Thrive

Discipleship relationships are not an alternative to small groups or Sunday school. In fact, they enhance the work that happens in these groups. One-on-one discipleship frees small groups from the pressure of assuming that they must accomplish all the heavy lifting of disciple-making. Most groups know that they can’t teach the Bible, apply the word to each group member, care for the wounded, make new guests feel welcome, live on mission to their neighborhood, promote passionate prayer, and practice biblical hospitality. The thought that all of these laudable goals must happen between 6–8 p.m. on a Tuesday night or 9–9:50 a.m. on a Sunday morning is a crushing burden. A church filled with a culture of disciple-making can trust that their groups don’t have to do it all, freeing these groups to do the very things they do best.

One-on-One Discipleship Allows for Mutual Growth

One-on-one discipleship is often explained as if it is only for the benefit of the younger Christian who is being discipled. Yet, ask one of the older women in our church who has engaged in this work and she will insist that the process of discipleship was as transformative for her as for the new believer she served. Do you want to grow in your hunger for God’s word? Meet with a younger Christian and have them ask you questions about the Bible. Do you want to see change in your prayer life? Meet with someone who doesn’t have it all together and is looking to you for help. Do you want to see change in your personal sin struggles? Invite someone into your life and say, like Paul, “follow me as I follow Christ” (1 Cor 11:1).

One-on-One Discipleship Allows for Healthy Relationships

Biblical community is a buzzword in the church; however, like a mythical unicorn, biblical community can be easy to define, yet hard to find. Sunday services alone are unlikely to create the deep love we long to see among the people of God. But one-on-one discipleship can. Imagine what happens if, over the course of five years, a member of your church has met with five to seven people (one or two a year) for the purpose of intentional discipleship. In these relationships, they have cried and laughed, talked and prayed. They’ve seen God transform them both and they are better for it. Though they may no longer meet, the deep love they have for one another will be unmistakable. Now, assume that those with whom they’ve met are also meeting with others and doing the same thing. Multiply this process by the number of members of your church and imagine the love that would permeate your local church (Jn 13:35).

Discipleship relationships are not one of a host of options on the buffet line of spiritual formation alongside Sunday sermons, small groups, Sunday School, men’s or women’s ministry or a host of other good activities of the church. Certainly, people can’t do everything, and expecting a person to take part in every ministry the church has to offer is unreasonable and unhealthy. Yet, one-on-one discipleship relationships are not optional extras once the other ministry obligations have been fulfilled. Like the Sunday gathering of the entire church and some form of community group (either Sunday school or small group), those seeking to participate in the life of the church in a meaningful way should regularly be engaged in one-on-one discipleship—for the good of others, the good of the church, and their own good as well.

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Matt Rogers is the pastor of The Church at Cherrydale in Greenville, South Carolina. He and his wife, Sarah, have three daughters, Corrie, Avery, and Willa and a son, Hudson. Matt holds a Master of Arts in counseling from Gordon-Conwell Theological Seminary as well as a Master of Divinity and a PhD  from Southeastern Baptist Theological Seminary. Matt writes and speaks for throughout the United States on discipleship, church planting, and missions. Find Matt online at www.mattrogers.bio or follow him on Twitter @mattrogers_

Longing for My Real Home

After two years of focused theological study I realized my soul needed a good story. It’s not that I don’t love reading theology, but during this season I wanted something different to stir my heart. I knew any old story wouldn’t work; no, it was time for a fairy tale.What better fairy tale than C.S. Lewis’ classic masterpiece The Chronicles of Narnia to awaken my heart? As a child, I never read The Chronicles of Narnia. As a matter of fact, I never read fairy tales. Much like Lucy Barfield, Lewis’ granddaughter, I had outgrown fairy tales all too quickly. Thus, his words to Lucy in his dedication were all too timely, “But some day you will be old enough to start reading fairy tales again.” That day had finally come for me. Little did I know how deeply I would be impressed by this fairy tale and the truths it directed me towards.

In The Chronicles of Narnia, I quickly discovered a world so magical and captivating that adequately explaining the impression it had upon me is difficult. It’s like a delicious secret only to be savored by those who have taken the journey through Lewis’ fairy tale, by those who have stared Aslan in the eyes. I could give excerpt after excerpt that resonated with my soul, but seven articles couldn’t contain them all. Perhaps the words found within those excerpts should be reserved for persons brave enough to take their own journey into Narnia.

Instead I will present two overarching reasons why this series of books left a profound impression upon me and why I am convinced that every person—young and old—should read The Chronicles of Narnia to drive them towards maturity as a disciple.

The Depiction of Aslan Directs Your Heart Towards Christ

The way in which Lewis portrays Aslan is glorious! He first appears on the scene as the One who sings Narnia into existence. The reader discovers he is a Lion, but no ordinary lion. His mane is like gold, his eyes radiant energy, his voice causes the ground to shake and tremble. He is resplendent and terrifying and wonderful all at once! Children can know him intimately and yet he is mysterious beyond the magician’s knowledge. He is always at work, but he never does the same thing twice. He can defeat his enemies with a single paw, but walks willingly to his own death. The reader understands that when you come face to face with Aslan you forget about everything else.

Magical Lions don’t exist. Yet, there is a true story about a real Lion that this one points us to. Lewis draws so heavily from the biblical depiction of Jesus when forming Aslan’s character, I could not help but think of Jesus as I read about the Great Lion. The parallels are striking. Every time Aslan appears on the page and does what only Aslan can do, your heart is directed toward the true Lion, the Lion of the tribe of Judah, who has done what only he can do (Rev. 5:1-14).

My affections were stirred afresh for Jesus in wonderful, childlike ways during my time in Narnia. I was reminded that I serve a King who isn’t safe, who isn’t tame, but is good beyond comprehension. It brought to remembrance my own story of encountering the Lion for the first time and all of the adventures that have ensued since. It softened my heart towards Jesus and his perfect work on my behalf. Essentially, I found that reading about Aslan presented me with wonderful opportunities to meditate upon Christ.

The Depiction of Narnia Directs Your Heart Towards the Eternal

From the creation of Narnia in book one until the revealing of the “real Narnia” in book seven I was enamored with this land. Narnia—the land Aslan sang into existence, the land where children rule as kings and queens, and the land that houses talking beasts. Oh Narnia! How I loved your hospitable beavers and friendly fauns. How I longed to partake of a hot meal by Mrs. Beaver or witness a sunset laced with colors seen only in Narnia.

Something about Narnia in all seven books points you towards the eternal. It causes you to long for something transcendent, something more. Yet, in book seven, when the old Narnia gives way to the real Narnia, the words of the Unicorn are piercing, “I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now.”

As I read those words, I felt hot tears fill my eyes which splashed onto the page. The unicorns words resonated with my own longing for my true home. I, like so many of you, know what it’s like to feel out of place while searching for satisfaction in a fallen world. I know what it’s like to long for my real country, my real home.

These words reminded me that one day I’ll close my eyes for a final time and open them to discover that I have finally come home, finally arrived at the land I have looked for all my life. So often we are afraid of death, terrified of eternity, and anxious about the unknown, but we must remember that our future land is not unknown. It’s home! It’s the land we’ve longed for all along! Thus, this fairy tale directs us forward towards the true reality we will one day experience in Jesus’ consummated kingdom.

Lasting Impressions

Narnia made a lasting impression on me at a mature level, but that doesn’t mean it’s reserved for adults. If you are a parent, I encourage you to read this series to your children at the appropriate age and use it as a springboard to talk about Jesus and eternity. It gives children a framework in which they can think about Christ and the new heaven and earth in a way that is real and concrete to them. Even if they don’t understand all of the implications Lewis is making, the idea of this glorious Lion living in a perfect land will stay with them until one day (just like Lucy and me) they will return to savor the parallels more fully. May you and your family grow in your love for Jesus and his eternal kingdom as you read The Chronicles of Narnia together!

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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.

Paying it Forward

Once we start to realize that discipleship is an everyday, all-of-life process for our own lives, we’re halfway to understanding God’s call. The other half of that call is seen most clearly in the great commission, where God calls his people—all his people—to “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” (Matt. 28:19-20). Part of our own discipleship is “paying it forward”: seeing God not only work in us, for our own discipleship, but also seeing him work through us, for others’ discipleship. In fact, the Apostle Paul tells us that a primary way we grow into maturity in Christ is through “speaking the truth in love” to and with each other (Eph 4:16). God didn’t design discipleship to primarily happen alone. All-of-life discipleship—learning to follow, trust, and obey Jesus in the everyday stuff of life, and training others to do the same—requires submitting to and obeying God’s Word in three key environments: life on life, life in community, and life on mission.

LIFE ON LIFE

God’s means of your growth, redemption, and restoration is others in your life who are committed to bringing your brokenness out into the open and bringing the gospel of Jesus to bear on it. The layers with which we’ve covered ourselves have to be pulled back, and we can’t do that kind of work alone. We have to get close. We have to be seen and known. This is what we call life-on-life discipleship—life that is lived up close so that we are visible and accessible to one another, so that others can gently peel back the layers and join us in our restoration.

Jesus lived life with his disciples. He was close enough to really know them. He observed what they believed by watching how they lived. He became closely acquainted with their brokenness so that he could see their wrong thinking, wrong believing, and wrong acting. They were exposed. And as they were exposed, Jesus helped them to be restored.

LIFE IN COMMUNITY

If you look at the life and ministry of Jesus, and subsequently the ministry of the apostle Paul, you certainly would not come to the conclusion that one-on-one discipleship is best. Jesus discipled his followers while they experienced life together in community. We know they “got it” because the story of how they continued to live tells us they were devoted to one another in the day-to-day stuff of everyday life. Jesus’s way of discipleship cannot happen in one-on-one meetings alone.

The church is Jesus’s body. It has many parts, but it is one body, so it takes many of us committed to each other’s development to help us each become more like Jesus ... We all need many people who love Jesus around us to do this. Every person in Christ’s body is meant to work this way. You are meant to play a part in equipping and encouraging others. God intends for all of us to actively engage in disciple-making in light of our unique design so that we both do the work and equip others to do it.

LIFE ON MISSION

Jesus didn’t say, “Show up to class and I will train you.” Nor did he say, “Attend synagogue and that will be sufficient.” No, he called the disciples to join him on the mission (“Follow me”), and while they were on the mission with him, he trained them to be disciple-makers (“I will make you fishers of men”).

In other words, Jesus taught them the basics of making disciples while they were on the mission of making disciples. They could observe everything Jesus said and did. They could see how he rebuked the religious leaders who tried to make it harder for people to come to God. They were able to watch his compassion and care of people being ruined by sin. They couldn’t overlook his willingness to heal and help the broken. And the power he exerted over demons was clearly on display. They listened, watched, and learned in the everyday stuff of life. After a while, he invited them to share in some of the work he was doing. Sure, they messed up, a lot, but he was there to help, to correct, to clean up—to train them—while they were on his mission. They were in a disciple-making residency with Jesus.

After the disciples had spent time watching, learning, and practicing under Jesus’s watchful eye, he sent them out to begin to practice what he had taught them. He did not send them out alone; they went together. Then they returned and reported to Jesus what they had experienced. All did not go perfectly. So he trained them in the areas of their weaknesses and failures. He did this kind of ongoing training with them for more than three years. As a result, when he finally ascended to heaven, they had been prepared to fulfill the mission. The best training for mission happens while on mission.

MISSIONAL COMMUNITIES

The necessity of these three environments is the basis for what are commonly called “missional communities”: the Christian life—and the gospel identities and rhythms we’ll start to consider next week—cannot be lived alone, nor can it be carried out as one person among several dozen or a few thousand, which is the context of many American church gatherings. Instead, the best venue for living as disciples of Jesus happens in the context of a few other disciples, mutually committed to growing each other’s lives and faith, pursuing God’s mission together.

Missional communities are not programs of a church; missional communities are the Church.In other words, the way God intends his people to live and thrive as disciples of Jesus is in the context of a community, growing in the gospel and on mission together. It’s in this type of community that life on life, life in community, and life on mission discipleship most easily happen.

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Jeff Vanderstelt is the visionary leader of the Soma Family of Churches and the lead teaching pastor of Doxa Church in Bellevue, Washington. Vanderstelt is the author of Saturate: Being Disciples of Jesus in the Everyday Stuff of Life. He and Jayne, his wife of 22 years, have three children; Haylee, Caleb and Maggie. 

Ben Connelly started and now co-pastors The City Church, part of the Acts 29 network and Soma Family of Churches. He is the co-author of A Field Guide for Everyday Mission (Moody Publishers) and also leads church planting for the Soma Family in North America. Connelly, his wife Jess and their kiddos Charlotte, Maggie and Travis live in Fort Worth, TX.

Jeff Vanderstelt and Ben Connelly. Saturate Field Guide: Principles & Practices For Being Disciples of Jesus in the Everyday Stuff of Life. Saturate, ©2016. Used by permission.

The New Commandment and the Community It Creates

“A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” — John 13:34-35

In John 13-17, the Apostle paints the most beautiful picture of a missional community meal. Jesus serves and cleans his disciples feet to show that they are his friends and not his servants. He prays for his disciples and the impact they will make on the world. The whole occasion is filled with God’s love for this random band of brothers and the world they are sent to love.

In this passage, Jesus offers the clearest picture of a community centered on him. I wish every missional community meal in my home was like this. The disciples were together because Christ had interrupted their lives. The benchmark for acceptance into this community was allowing Jesus to wash and serve each of them. They were free to ask questions and to err; however, they were graciously turned towards God, his love, and his purpose in this world.

The command Jesus gives in this moment must not be ignored: love one-another.Each of them loved Jesus and were loved by Jesus. But that night there were questions hanging in the air: Would that love for and from Jesus change the way they loved each other? Would they become a unified family in Christ? Or, would they settle for isolated expressions of faith? These same commands and questions hang over our communities. So ask yourself, Will the love that each of you have received from Christ spill over into love for one-another?

Jesus doesn’t allow for an ambiguous definition of love. He makes clear what it means to love one-another: “There is not greater love than this, than to give one’s life for a friend” (Jn. 15:13). We must love one-another with the same kind of love God demonstrated to us: one rooted in sacrificial service. Jesus makes clear this is the only way to be his disciple. “This is how everyone will know you are my disciples” (Jn. 13:35). The mark of being a follower of Jesus isn’t prayer, meditation, knowledge, or musical tastes, rather it’s love for one-another.

Jesus is emphatic with this implication of the gospel. Anyone who receives the love of God will love their fellow disciple. He repeats the command over and over through the evening. We love God and love one another because Christ loved us.

Missional Communities must actively grow in their love for one-another. A missional community is a family more than it is a team. We live the gospel by loving one-another. This is biblical community.

Learning to Enter Community

In our culture, we call a group of people who care for one-another a community. Broken families, codependent relationships, and an epidemic of loneliness have created a ravenous hunger for community in this generation. This is what we long for in and outside of the church. Community has become something we consume to meet our needs, not an act of loving others.

Our desire and attempts at filling our needs through community has clouded our understanding of what community is. To understand what true community is we must clear the deck of all the things community isn’t, or rather, the way we attempt to consume community.

Missional Community Isn’t:

• A Social Club—centered on your relational and social needs.
• A Counseling Group—centered on your emotional needs.
• A Social Service Group—centered on your need to change the world.
• A Neighborhood Association—centered on your neighborhood.
• An Affinity Group—centered on your stage of life and preferences.
• An Event or Meeting—centered on a convenient time-slot.

To enter into true community, our desire to use community to meet our needs must be surrendered. Community cannot meet the needs you are seeking to gain from it. Turn those desires to God instead of community. Dietrich Bonhoeffer clarifies this well, “Christian brotherhood is not an ideal which we must realize; it is rather a reality created by God in Christ in which we may participate.”

Growing in Our Love as Family

The dominate metaphor for Christian community throughout the New Testament is family. God is father: We are adopted by him through Christ, we are brothers and sisters, we are heirs, and we have received every spiritual blessing. From Abraham onward, God’s purposes of blessing and salvation are worked out through a family. From Jesus’ death and resurrection onward, the Church becomes a diverse family belonging to a community that belongs to God. The family of God is characterized by the Father, who is loving, compassionate, gracious, merciful, patient, and just. Those who have been adopted into salvation are no longer orphans because of sin, but belong because of God’s love.

It is from this place of experience and knowledge of divine love that anyone is able to love others within community. We receive grace, so that we can extend grace to our brothers in Christ. It is from knowing God’s patience and mercy, that we live patiently and mercifully with our family. Christian community is authentic, generous, and caring because God is truth, grace, and love.

This sort of family is not an ideal we must realize, but a reality we participate in because of God’s work through us in Christ. Instead of finding our motivation in our own prescribed needs and desires, we cling to loving one other because we have received God’s love. Christian community is one of consistent and mutual extension of grace, truth, faith, hope, and love not for the sake of receiving it but from the joy of giving.

Growing in Love by Giving Yourself

Within this familial community, each of the “one another commands” makes sense:

• Comfort one another (2 Cor. 13:11)
• Agree with one another (2 Cor. 13:11)
• Live in peace with one another (2 Cor. 13:11)
• Greet one another (2 Cor. 13:11)
• Bear one another’s burdens—which in context refers to confronting sin and being burdened for the sinful brother (Gal. 6:2)
• Bear with one another (Eph. 4:2)
• Encourage one another (1 Thess. 5:11)
• Build one another up (1 Thess. 5:11)
• Do not grumble against one another (James 5:9)
• Do not speak evil against one another (James 4:11)

Through these “one-another’s” we become family in experience. These command are the process and action toward an authentic life of community where people care for one another. They are also commands that say unequivocally that community is a place of giving of your self.

Being a member of God’s family requires death to self. You must die. Community is costly. As the Apostle Paul write in Colossians 3:9, put off the old self:

Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator. Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all. — Colossians 3:9-11

Paul is telling us exactly the way toward familial community: become new through God and be formed in the image of God. Now, all of this sounds very utopian and pleasant. Who wouldn’t want to be “fixed” and experience a caring and authentic community where your burdens are carried, you are not alone, and you are known? We all would, but a community like this is costly. It requires a death to you. It requires leaving your identity—what you do, what you have, where you came from.

In the place of this dying self, you must cling to the new self which is being formed by God in his own image. They way toward an authentic community is God recreating us. In Christ, we are not known by our culture, ethnicity, status, or resources. Those labels do not fit within a missional community, because we are all defined by Christ. He is recreating every aspect of our hearts.

Paul, then, describes the cost and fruit of this new identity in Christ:

Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony.  And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. — Colossians 3:12-17

We exchange our self-interest, self-definition, and approval seeking lives for one where we know we are approved of and chosen by God. The new life is one in community where we live with pure and loved hearts. Now we clothe our lives with kindness and humility! This is how we bear with one another, how we forgive one another: by being made new by God, by receiving new hearts of compassion.

Paul then points to a key pillar of community: forgiveness. We must not hold grudges, judge others, snicker behind others’ backs, hold their problems over them, or force them to earn our acceptance through right living. No, we don’t get to do any of those things and we shouldn’t want to. Instead we must forgive.

How can we forgive? We have been forgiven. Or, in other words, we received compassion from God who did not snicker at us or make us earn his approval. With a first hand knowledge of this kind of acceptance, welcome, and forgiveness, we must extend it to others. This will stretch us.

The pattern of life in this world is to use others’ mistakes, errors, and missteps against them and for ourselves. Our sins define us and their sins define them. However, in Christ, we are defined by the love God poured out on us to forgive us our sins. We are defined by that love. This love rules in community. This love overcomes burdens. This truth brings peace amidst all kinds of suffering. This grace produces thankful hearts. This is the love of Jesus. Paul says that this love rules community (1 Cor. 13).

You could sum up all of the one-another commands in the New Testament into this one: love one another. But what kind of love? The greatest kind of love: sacrificial. The love exemplified by Jesus on the cross, where he gave his entire self. On the cross, we see the love that is required within his community. We see on the cross the commandment lived out. Jesus doesn’t ask us to live out an ideal for our sake, or require us to do something he does not do. Jesus calls us to be conformed into the image of the Creator. To be like Jesus is to love like he loved and to extend that love to the ones he chose to love. This is why we love one another. What are the implications of letting this love rule our hearts as we live alongside others?

• We don’t give from the margins.
• We don’t give from convenience.
• We don’t give from comfort.
• We don’t give our left-overs.
• We don’t give from insecurity.

Rather we . . .

• We give ourselves with joy.
• We give ourselves with generosity.
• We give ourselves with truth.
• We give ourselves with humility.
• We give ourselves with forgiveness.
• We give ourselves with confidence, not allowing our community to live in sin, worship idols, and disregard Jesus as savior.
• We give because God gave Christ.
• We love because Christ loved us.

This is the type of familial community our souls actually crave. This is the only expectation big enough for lasting community.

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Brad Watson (@bradawatson) serves as a pastor of Bread&Wine Communities where he develops and teaches leaders how to form communities that love God and serve the city. Brad is the author of Raised?, Called Together: A Guide to Forming Missional Communities, and Sent Together: How the Gospel Sends Leaders to Start Missional Communities. He lives in southeast Portland with his wife and their two daughters. You can read more from Brad at www.bradawatson.com.

The Antithesis of Anxiety

We sold our home today. We signed the papers, handed over the keys, and completed the seven month process which felt all-consuming. Each stage seemed overwhelming—from the painting and redecorating at the beginning, to the actual packing/loading/moving/unpacking at the end (and all the “Hurry up and hide the toys, we have a showing!” in between). But dependence grows beautifully in the soil of overwhelmed.

During moments on this journey, fatigue and stress felt more real than anything else. Too many mornings immediately ushered in our mental to-do list. I hated the gnawing, low rumblings of anxiety just as much as I hated the snapping tone I heard come from my lips. At times the weight of all I felt responsible to accomplish was crushing.

“Do not be anxious about anything …”

I believed a lie. The circumstances were difficult, yes, but they were not what made my chest tight and my heart heavy. What did was believing the lie that I was responsible to affect change, to make sure that things went as planned, and to hold it all together. In the moments when I took my eyes off of Jesus and only noticed the waves, I was believing that I needed to make the water still again. It was pure, modern-day, totally-understandable-in-the-eyes-of-our-culture idolatry. Deep in my heart I was not trusting God really was who he says he is or that he would really do what he has promised.And in response to this blatant treason, my Savior King never left me. He never pointed a condemning finger or cast me away for my sin. The Spirit convicted and lovingly drew me back.

“…but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”

Apart from God’s grace I would not desire to pray, nor have the ability to access the blessings which prayer was designed to give. In my own strength, even on my most disciplined day, I could not drum up the righteousness to grant me access to the Holy, All-Powerful, Righteous Creator of the universe! He alone, out of the overflow of his own goodness and love, pursued me and granted me that access by the shed blood of his perfect Son, Jesus. He is very well acquainted with my broken condition and knows every moment of idolatry—past, present, and future. Yet He bids me, “Come.” He tells me to bring my anxiety and fear to him, as minuscule as they are in comparison to his greatness. And this Omnipotent God, who holds the stars and planets in place, bends to minister to me, a housewife in Ohio, who is disobeying him and robbing him of the glory he’s due. He draws me into his presence.

As I lie on my cluttered bed, tears flowing along with repentance, the Holy Spirit does what only he can. He exposes the lies, interposes the Truth, washes, comforts, and redeems. His commands are always for our joy, so when we’re told to be thankful instead of anxious, it is not another item to add to our to-do list. Rather, the Lord knows that anxiety cannot remain when we remember the greatest reason of all to be thankful: We get him! When we are in Christ Jesus, the reality of our right-standing before God, our temporary time here on earth, and our future, eternal home with him is the truest reality. The tasks don't disappear, but instead of believing that the outcome is dependent on my own works, I trust and rest in God. Resting in God’s economy is not the absence of our work, it is a heart-state that recognizes his ultimate authority and our position before him.

“And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.”

Peace.

The perfect antithesis of anxiety. Just as my idolatry-produced-anxiety robs God of glory in my life, his perfect peace graciously given frees me to rightly enjoy him, thereby more rightly reflecting him to others. John Piper’s assertion that “God is most glorified in us when we are most satisfied in him” is confirmed right in the midst of a partially-packed box and piles of laundry. I talk to my kids more like Jesus when I am filled with his peace. I work on the to-do list with joy and grace when I remember that God is ruling and reigning and that he loves me. When my heart and mind are guarded against anxiety in Christ Jesus, I am freed to rest in the truth that he not only saves me, but he also keeps me, all for the praise of his glorious grace!

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Myra Dempsey lives in the Columbus, Ohio area with her husband, Andrew, and their 3 children, Eli (5), Esther (3) and Gideon (1). Myra works part-time as a Licensed Professional Counselor and School Psychology Assistant.  She blogs at dependentongrace.com, contributes to the blog for her home church, at vineyardgrace.org, and has been blessed to be the keynote speaker at the iAm conference in Powell, Ohio, an event for teen girls. She loves reading, writing, and talking about God’s glorious grace!

5 Portraits of Gospel-Centered Counseling

Previously we asked, “How Does God Use His Word in Our Lives?” We pondered together what is most important in biblical counseling. Is the ministry of the Word primary and loving relationships are secondary? Or, is the relationship central and you need to wait to share truth until you’ve established a trusting relationship? We saw that God calls us to give both Scripture and soul, truth and love. We also noted that 1 Thessalonians 2 provides 5 portraits of a truth-and-love biblical counselor. Here we want to dig into those.

Portrait # 1: The Love of a Defending Brother

Portrait 1 paints the picture of the love of a defending brother. Paul uses the Greek word for “brother” twenty-one times in 1 and 2 Thessalonians. He starts his first letter to the believers in Thessalonica by letting them know that he always thanks God for them “for we know, brothers loved by God, that he has chosen you” (1 Thess. 1:4). Paul is saying they are siblings in God’s family by grace. Imagine hearing from the great apostle Paul that you are family; you are equals—equally loved by God’s grace.

Paul’s use of the word “brothers” is not limited to a family context, but also extends to a military context in the sense of a band of brothers who have one another’s backs. Paul says it like this in 1 Thessalonians 2:1-2:

You know, brothers, that our visit to you was not a failure. We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you his gospel in spite of strong opposition.

The word “opposition” means agonizing and struggling together. It was used of teammates training together and of soldiers fighting together in warfare.

Though persecuted, Paul courageously shares Scripture and soul because he cares. Paul’s brotherly relationship is not devoid of truth; it is richly focused on Christ’s gospel of grace.

Portrait # 2: The Love of a Cherishing Mother

In the first portrait, Paul says to his counselee, “I’ve got your back fam!” In this second portrait, Paul speaks as a mother who says, “I long for you with a nourishing and cherishing affection.” We read of Paul’s motherly love in 1 Thessalonians 2:7: “But we were gentle among you, like a mother caring for her little children.”

Paul’s describes his gentle relational ministry like a nursing mother, literally picturing the tender nourishing of breast-feeding. The word “caring” highlights cherishing, keeping warm, and tenderly comforting.

John Calvin portrays the scene beautifully:

A mother nursing her children manifests a certain rare and wonderful affection, inasmuch as she spares no labor and trouble, shuns no anxiety, is worn out by no labor, and even with cheerfulness of spirit gives herself to her child.

In 1 Thessalonians 2:9, we learn the nature of the nourishment Paul shares. “While we preached the gospel of God to you.” Paul’s motherly love is not simply touchy-feely love devoid of truth. It is passionate love filled with the meat of God’s Word applied to people’s lives.

Paul continues his theme of motherly affection in 1 Thessalonians 2:8. “We loved you so much that we were delighted to share with you not only the gospel of God, but our lives as well, because you had become so dear to us.”

I call this a ministry sandwich because Paul sandwiches loving them so much and being dear to us around sharing Scripture and soul. The phrase “we loved you so much” means to long for, to affectionately desire, and to yearn after tenderly. “Delighted” means to joyfully serve out of pleasure and not out of a sense of duty or obligation. “Impart” emphasizes sharing generously and personally.

Speaking about 1 Thessalonians 2:8, Milton Vincent, author of A Gospel Primer for Christians, describes well who we are, how we relate, and what we share:

We are significant players in each other’s gospel narrative, and it is in relationship with one another that we experience the fullness of God in Christ…. The greatest gift I can give to my fellow-Christian is the gospel itself.

Portrait # 3: The Love of a Shepherding Father

Paul’s third portrait of the biblical counselor communicates, “I love you as a father guiding you individually and uniquely.” We see this beginning in 1 Thessalonians 2:11, “For you know that we dealt with each of you as a father deals with his own children.”

The Greek word highlights the individual, focused attention that Paul gives each person he ministers to—each of you, his own children. Leon Morris notes that this is not just general group concern, but individual pastoral care. To Paul, no one was simply a number, or an item on a “to do” list.

Paul further describes his fatherly focused attention with these words, “as a father deals with his own children, encouraging, comforting, and urging you to live lives worthy of God, who calls you into his kingdom and glory” (1 Thess. 2:10b-11).

Paul’s ministry is not a one-size-fits-all ministry.

• To those in need of hope, Paul offers encouraging care—coming alongside to help and to en-courage (i.e., to implant courage into).
• To those struggling with loss, Paul offers comforting care—consoling the grieving and fainthearted, and sharing in their sorrows.
• To those in need of insight and direction, Paul provides guidance by urging them—discussing application of truth to the specifics of their lives.

Paul offers person-specific, situation-specific, and need-specific counsel (see also Ephesians 4:29; 1 Thessalonians 5:14; and Romans 12:15).

Portrait # 4: The Love of a Longing Child/Orphan

Paul now turns his portraits upside down. Previously he has described his relationships as a brother to a sibling, a mother to her infant children, and a father to his individual children. He now contrasts and communicates the love of an orphaned child bereaved of his parents. “But brothers, when we were torn away from you for a short time (in person, not in thought), out of intense longing we made every effort to see you” (1 Thess. 2:17).

“Torn away” is a phrase used of a child bereft from a parent. Chrysostom, a Church Father, depicts the word powerfully,

He sought for a word that might fitly indicate his mental anguish. Though standing in relation of a father to them all, he yet utters the language of orphan children that have permanently lost their parent.

It reminds us of Paul’s description of his leave-taking with the Ephesian elders.

When he said this, he knelt down with all of them and prayed. They all wept as they embraced him and kissed him. What grieved them most was his statement that they would never see his face again. Then they accompanied him to the ship. After we had torn ourselves away from them, we put out to sea and sailed straight to Cos. – Acts 20:36-21:1

And what was the content of Paul’s relational ministry to the Ephesian believers? It was gospel truth for daily sanctification.

You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and house to house. … However, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me—the task of testifying to the gospel of God’s grace. Now I know that none of you among whom I have gone about preaching the kingdom will ever see me again…. For I have not hesitated to proclaim to you the whole will of God. … Remember that for three years I never stopped warning each of you night and day with tears. Now I commit you to God and to the word of his grace, which can build you up and give you an inheritance among all those who are sanctified. – Acts 20:20, 24-25, 27, 31-32

When torn away, here’s how Paul responded. “Out of intense longing we made every effort to see you” (1 Thess. 2:17b). We could translate it like this, “We experienced such non-stop, eager desire to reconnect with you that we endeavored exceedingly to see you!”

Let’s be honest. There are some counselees whose struggles are so difficult and whose way of relating so troublesome that at times we think, “Couldn’t someone else counsel this person?” In those moments, we need to pray for the Spirit to empower us with the type of love and longing that Paul writes about in 1 Thessalonians 2:17.

Portrait # 5: The Loving Respect of a Proud Mentor

Paul’s final portrait of the personal ministry of the Word comes in a military context. He writes in 1 Thessalonians 2:18, “For we wanted to come to you—certainly I, Paul, did, again and again—but Satan stopped us.” “Stopped us” literally means a cut in the road—an obstacle placed in the road by a military opponent to impeded or slow the advance of oncoming troops.

Paul continues this military context in 2:19: “For what is our hope, our joy, or the crown in which we will glory in the presence of our Lord Jesus when he comes?” Paul now paints the image of the conquering king or general. Typically that general would gladly, and not-so-humbly, claim all the accolades for himself. Instead Paul turns to the “lowly private” and says, “You earned the victors crown. The glory wreath! You are a spiritual warrior. Well done!”

Sometimes we so focused on confronting the sins of our counselees that we forget that they are, by God’s grace, saints—victorious in Christ. And we forget to celebrate their victories.

As if to put an exclamation point on his respect for them, Paul concludes, “Indeed, you are our glory and joy.” Paul loves them and is proud of them. He publicly honors them for their esteemed service. They are spiritual champions in Christ.

Truth for Life and Ministry

Could the people we minister to say the following of us?

•  “I experienced you as a beloved brother embracing me as a fellow, equal member of God’s forever family by grace.”
•  “I experienced our relationship as a band of brothers and as a teammate who fights for me and agonizes on my behalf as you relate Christ’s grace to my life.”
•  “I experienced you as a nursing mother nourishing me with gospel truth through tender, cherishing love.”
•  “I experienced you as an affectionate, generous mother giving me Scripture and your very own soul because I am dearly loved by you.”
•  “I experienced you as a father focused on me with individual pastoral attention”
•  “I experienced you as a wise and caring father, shepherding me with exactly the biblical wisdom I uniquely needed at that specific moment.”
•  “I experienced you as longing for me so much that when we are apart you grieved like an orphan.”
•  “I experienced you as desperately longing for deep connection with me as a child longs for connection with a parent.”
•  “I experienced you as a mentor so proud of who I am in Christ that you give me a spiritual medal of honor.”
•  “I experienced you as a mentor so proud of who I am in Christ that I am your pride and joy.”

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Dr. Robert W. Kellemen: Bob is the Vice President for Institutional Development and Chair of the Biblical Counseling Department at Crossroads Bible College, the Founder and CEO of RPM Ministries, and served for five years as the founding Executive Director of the Biblical Counseling Coalition. For seventeen years Bob served as the founding Chairman of and Professor in the MA in Christian Counseling and Discipleship department at Capital Bible Seminary. Bob pastored for 15 years and has trained pastors and counselors for three decades. Bob earned his BA in Pastoral Ministry from Baptist Bible College (PA), his Th.M. in Theology and Biblical Counseling from Grace Theological Seminary, and his Ph.D. in Counselor Education from Kent State University. Bob and his wife, Shirley, have been married for thirty-five years; they have two adult children, Josh and Marie, one daughter-in-law, Andi, and three granddaughters: Naomi, Penelope, and Phoebe. Dr. Kellemen is the author of thirteen books including Gospel-Centered Counseling and Gospel Conversations.

10¢ Moments; $10 Conversations

Small talk is one of my least favorite things ever. Most introverts like myself say they don’t like small talk because it forces them to step out of their shell and talk to people. They want to do as little talking as possible, especially about nominal matters like the weather. That’s part of the reason I don’t enjoy it, but there’s another reason. I find it difficult and even frustrating. Small talk, at its core, is a way for us to talk without asking or listening. Take this popular scenario for example. Chris walks into church and see Bill. Bill says, “Hey, Chris! How’s it going?” Chris, without hesitating, rattles off a, “Fine, how are you, Bill?” Bill wastes no time in replying that he is “fine” as well and asks how Chris’ wife is. “She’s doing well,” Chris responds and he returns the question to Bill. “The wife is good.” Chris and Bill do this tennis match of shallow interrogation for a few minutes, covering wife, kids, job, and remarkably, like we’re back in the Garden of Eden, it’s all good!

Have you been in this kind of exchange this week? I have. There is a “fine” syndrome we all fall into when small talk arises. Why do we do this? In Instruments in the Redeemer’s Hands, Paul Tripp, counselor and pastor, addresses why he thinks we, especially as Christians, get “trapped in the casual.” He cites many reasons—busyness, feeling alone in struggles, and being blinded by our sin. But the biggest reason according to Tripp is that we get trapped because no one asks.

Tripp suggests that if we were more intentional in engaging others, we would find that everything is not fine. While it’s easy for Chris to say everything is great to Bill, he’d love to be encouraged by Bill to not lose heart at his job, or to be encouraged in his strained and depleting relationship with his wife and kids. In short, people fall into pits because we don’t take the time to ask if they need rescuing before its too late.

Fixing this will not be an easy, but we must, so that our conversations are more edifying than shop talk about a sports team. To borrow another concept from Tripp, we oftentimes have “10-cent moments,” short encounters with those around us and we must be a people who learn how to have “10-dollar conversations” in these short moments. How can we make our conversations with others more valuable?

Realizing Our Ministry

As Christians, we are called to people with names, faces, and souls. In the workplace, many of us are often crunching numbers, working with inanimate products, or using machinery. But this is not the case in personal ministry and discipleship. We are in the business of caring for souls. C.S. Lewis gets to the heart of the weightiness of caring for people:

There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations - these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub and exploit - immortal horrors or everlasting splendors. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously - no flippancy, no superiority, no presumption.^[1]

We should aspire to have valuable conversations because we deal with valuable people.Eternal souls, extraordinary beings created in God’s image. As we walk into a conversation, this must be our mindset. It’s crucial to disciple people well.

Asking Carefully

As Tripp showed us earlier, one of the biggest reasons we get “trapped in the casual” is because no one makes the effort to truly ask how we are and what’s really going on. We don’t want to be imposing, asking what we don’t need to know, but people are likely willing to open up to us if we give them the green light to through careful question asking. One simple way to do this is to ask the person responding with fine “Are you really?” Few expect this question and it also conveys a genuine desire to know how they truly are.

Careful question asking in disciple-making can take many forms. Maybe we ask for people to define their terms. A “huge fight” may mean something different to you than to them. Ask people how they responded when they share conflicts and situations with you. Ask them, most importantly, why they responded that particular way. These kinds of probing questions get to the heart of people and are where are gospel opportunities arise. This is where we get to discover what’s resonating in the hearts of those who need our encouragement and wisdom. 

Listening Intentionally

We can know who people are and ask careful questions, but if we do not take the time to listen with intentionality, we have likely missed our chance to disciple people well. We cannot disciple people well if we do not know how we need to disciple them and our chance to find out the “how” is found in listening well. “There’s a lot of difference between listening and hearing,” as G.K. Chesterton reminds us, and as Jesus models for us in Scripture.

Jesus, the one man who did not need to listen because he knew everything, made time to listen to so many people, even people against him like the Pharisees. He had every right and ability to build his ministry on giving answers, but he spent most of his time asking questions. Jesus took time to listen to the woman at the well, the woman who touched his garment, and the men on the road to Emmaus. And how much more time did he spend listening intentionally to his disciples? Not only was Jesus a great listener; he was a master at making “10-dollar conversations" out of every "10-cent moment" he found himself in.

How can we do the same? The next time you find yourself with a Bill or a Chris in a “10-cent moment,” try something different than small talk. Try going deeper. Remember the weightiness of people. Remember how much good you could do someone by asking careful questions and listening with intentionality. It could be the most powerful disciple-making tool in your belt.

^[1] C.S. Lewis, The Weight of Glory (HarperOne, 2001), pp. 45-46.

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Zach Barnhart (@zachbarnhart) currently serves as a church planting intern with Fellowship Church in Knoxville, Tennessee and is pursuing pastoral ministry. He is a college graduate from Middle Tennessee State University and lives in Knoxville with his wife, Hannah. He is a blogger, contributor to For The Church and Servants of Grace, and manages a devotional/podcast at Cultivated.

Living as the New Covenant Temple

Temple language and activity saturate the New Testament, following in the footsteps of the Old Testament. Somewhat surprisingly, much of this temple imagery is not primarily concerned with Herod’s stunning Second Temple makeover, but rather, with the New Covenant Temple (NCT hereafter) that Jesus was building. NCT imagery was important for the New Testament authors and their community, and therefore, such imagery should also be enriching for the Church today.

NEW COVENANT TEMPLE IMAGERY

According to the New Testament’s NCT imagery, Jesus is the NCT (John 2:21), the cornerstone (Matt. 21:42, Eph. 2:20), and the high priest (Heb. 4:14, 10:21). The curtain is Jesus’ flesh (Heb. 10:20). Jesus is the atonement (1 Jn. 2:2, Rom. 3:25).

The foundation for this new temple is made up of the apostles and the prophets (Eph. 2:20, Rev. 21:14). The pillars are James, Cephas, John, and the one who conquers (Gal. 2:9, Rev. 3:12). The saints are the living stones being indwelt and built together by the Spirit (1 Pet. 2:5, Eph. 2:22). The saints are also the priests (1 Pet. 2:5, 9). The lives of the saints are daily sacrifices (Rom. 12:1).

Holy living, sacrificial giving, and the prayers of the saints are the daily incense (2 Cor. 2:14-16, Philip. 4:18, Rev. 5:8). The Holy of Holies is heaven (Heb. 4:14, 8:1). The Holy Place is the Church on earth (1 Cor. 3:16-17, 2 Cor. 6:16, Eph. 2:22). Ministry is care for (or cultivtion of) the saints, and expanding the reach of the earthly Holy Place (Acts 14:27, 1 Cor. 16:9, Rev. 3:8).

Therefore, the Holy of Holies in heaven and the Holy Place on earth are one temple, but YHWH’s people are still awaiting the final “summarization” in Christ (Eph. 1:10). The NCT is already a present reality, and it is the true temple, but it has not yet reached its full consummation (Rev. 21-22).

JESUS OR THE CHURCH?

But is Jesus still the NCT or is it the Church or is it both? As observed above, the language used for the NCT is remarkably consistent, but a few issues do exist: namely, distinguishing between the NCT imagery used for the body of Jesus, the Universal Church, and the local church.

When Jesus walked upon the earth, the Gospel of John viewed Him as the locus of the presence of God on earth (John 1:14, 18). Therefore, Jesus was the true temple, and He transcended the Second Temple and all other temples. The Spirit was at work in the formation of the Old Covenant Temple, and the Spirit brought about the formation of Jesus as the temple (Matt. 1:18, Rom. 8:11).

After Jesus’ ascension, the Spirit was sent to build the NCT that Jesus founded on earth: the Lord’s community, which is the Universal Church. The Universal Church is made up of local churches, which are being joined together as the one NCT by the Spirit (Eph. 2:21-22).

As high priest, Jesus offered final atonement for His people through His death outside the city (Heb. 13:12, Lev. 16). Jesus now continues to span the gap between heaven and earth by constantly mediating for His followers and by allowing their prayers to be pleasing incense before the Father (Rev. 5:8). Jesus is a perfect high priest, and His people will never be guilty of sin because of Him (Lev. 4:3-12, Eph. 3:12).

Jesus’ continual presence in the heavenly Holy of Holies assures His people of their covenant status: which has always been a cause for great joy and trembling (Lev. 9:23-24). Also, as Josephus pointed out, the materials of the garments for the high priest were similar to the materials used to build the tabernacle. In other words, by representing Israel to YHWH and by representing YHWH to Israel, the fully clothed high priest becomes a microcosm of the tabernacle/temple.

Therefore, in one sense, Jesus is still the NCT, and one can only be part of the NCT by being in Jesus through the new creation of the Spirit. In another sense, Jesus is the high priest within the NCT, which is made up of the heavenly Holy of Holies and the earthly Holy Place, and He mediates between God the Father and His people. To put it another way, Jesus is a high priest who never takes off His high priestly garments. Through the Holy Spirit, the saints will one day be the high priests and the completed temple where God’s presence rests (Rev. 22:3-4, Exod. 28:36-38).

ALREADY AND NOT YET

The already/not yet temple that Jesus founded will one day be consummated as a fulfilled and improved Eden. In the end, through the Spirit’s power and the return of the true king, the current Holy Place will be unveiled as the newly created Holy of Holies (Rev. 21:16). The Book of Revelation seems to present this process in the following way: as the saints of the earthly, “already” Holy Place die, they are assimilated into the “not yet” Holy of Holies that is being prepared in a heavenly bridal dressing room until the king returns.

When He returns in His glory, then the Bride (the Church) will be revealed from heaven for the final consummation of the kingdom of God and the NCT. When YHWH fully indwells the New Jerusalem—the newly created Holy of Holies, the primary dwelling of His presence—then His people will be able to fully enjoy YHWH’s glory. They will serve in His presence as Christ Jesus, the current high priest, perpetually does. YHWH’s people will be both temple and high priest.

The foundation has been laid, the building has begun, and its completion is imminent, but the king has yet to bring the work to fruition. In the meantime, the Church-under-construction is the official place of God’s presence on earth.

A MORAL EXHORTATION FOR HOLY LIVING

In the “already,” New Testament authors employ NCT imagery to admonish their readers to live wholly consecrated lives to YHWH. As the Holy Place of the NCT, the Church is the locus of God’s presence on earth under the New Covenant, and one’s actions have extra weight when they are performed in the temple. Through the presence and work of the Holy Spirit, the Church’s character should mirror YHWH’s.

Following are two key passages that connect NCT language and holy living.

In 1 Pet. 2:1-12, Peter sandwiches his moral exhortations around obvious NCT language. Jesus is the “living stone,” and those who believe on him become as “living stones” being built into a spiritual house and a holy priesthood (1 Pet. 2:5). Peter then clarifies the building plan for these living stones by quoting from Isa. 28:16, Ps. 118:22, and Isa. 8:14 in succession: they are not just being built up as any other house, they are being built up as the NCT. Their priesthood is not only holy (2:5), but also royal (2:9), therefore, they must keep away from passions of the flesh.

In 2 Cor. 6:14-7:1, Paul begins by listing several dichotomies for why members of the Corinthian church should not be unequally yoked with unbelievers (6:14-16a). His closing dichotomy is between the temple of God and idols. Since the holy and living God dwells in the Church, the members of the Church should take every precaution in order to be holy. God’s presence is a great promise, but his presence should also create a healthy fear among his people (2 Cor. 7:1). The Church is the official place on earth where YHWH is worshipped, and all other temples, religions, and gods are treason. Therefore, individual believers should be characterized by their consecration to YHWH.

ESCHATOLOGICAL HOPE FOR SACRIFICIAL LIVING

The NCT’s “not yet” aspects help to provide the hope needed by YHWH’s people in order to live as sacrifices in two ways: (1) expanding the sacred space of the earthly Holy Place (evangelism), and (2) caring for the NCT on earth (building up other saints, i.e. sanctification).

The Holy Spirit not only binds the Church together as the NCT’s Holy Place, but also empowers the Church to continue Christ Jesus’ mission to reconcile creation through sacrificial love (2 Cor. 5:16-6:13).In other words, YHWH’s reconciled sacred space is expanded through the Spirit-empowered sacrifice of his people. YHWH’s priests are to serve by being living sacrifices (Rom. 12:1).

Similar to Hezekiah in 2 Chr. 29:3-19, YHWH opens doors (temple doors) to potential sacred space, and he bids his priests to enter and to serve, trusting that he will provide what they need in difficult circumstances (Rev. 3:8). Those who conquer, by the empowerment of the Spirit, will be made pillars in the temple of God and will have the name of the New Jerusalem and Jesus written on them (Rev. 3:12).

The hope of being part of the future consummation of the NCT should drive the Church to sacrifice for those in need as the Lord leads. The Church as the NCT on earth has a mission to reclaim creation as sacred space for YHWH, but – at the same time, as the NCT on earth—the Church must also allocate appropriate energies inwardly as well.

Not only is the Church part of the expansion of the NCT’s Holy Place through sacrificial living, but also, the Spirit uses the members of the Church to build itself up (1 Cor. 14:12). The Church should continually care for its members, for in doing so, the Church is actually caring for the hallmark of Jesus’ kingdom: YHWH’s NCT. Until the king returns, the Church should be more dedicated to the NCT than the faithful Davidic kings of the past were to the OCT because she knows that in caring for herself, she is a partaking in YHWH’s work and mission on earth. YHWH will bring it to completion (Philip. 1:6).

All in all, the Church should emphasize both (1) holiness for its members in order to be a pure and spotless Bride, and (2) sacrificial living to expand and care for the NCT on earth. The Spirit is once again making a new creation as the dwelling place of God—through the Church—as the NCT is being expanded and built up. The final consummation is coming, and the NCT eagerly awaits its rest in the undisputed coronation of Christ.

CONCLUSION

The New Testament authors employed NCT imagery throughout the New Testament in order to morally exhort the Church to holiness and to provide eschatological hope for sacrificial living. The New Testament authors believed that this language was especially effective because it accurately described the current inaugurated eschatology of God’s kingdom, and how humanity was being reconciled to its creator.

The Church’s privilege of being the NCT has many theological implications: it is the official place to worship YHWH, the sign to all of YHWH’s enemies that they stand no chance (Eph. 3:10), and the community where humanity is beginning to realize its goal. The NCT and the kingdom of God are both “already but not yet,” which will not be fully consummated until Christ Jesus returns.

Come Lord Jesus!

—

Timothy Rucker earned a Th.M. degree from Western Seminary. He currently lives in the Tampa Bay Area with his family, where he worships with and serves the congregation of Keene Terrace Baptist Church

Cross-posted from Western Seminary's Transformed blog as part of a partnership. Adapted from Living as the New Covenant Temple - Part 1 & Part 2

A Guide for Discipling Believers One-on-One

You know John. God did a great work in John’s life after graduation from high school. He had been a typically rebellious teenager who had heard the gospel but was not truly converted. But God, in His kindness, reclaimed John’s prodigal life and brought Him to a point of repentance and faith in his college years. He immediately connected with a group of Christians from the local church adjacent to his home and poured himself into its ministry. His life was marked by an insatiable hunger for the Word, a longing for relationships with other Christians, a humble desire to serve, and a genuine pursuit of a life that honored God.

Before long John found himself overseeing a group of middle-school boys and assuming increasing levels of leadership within the church. While John was honored to be asked to lead, he knew that there was a problem.

He had never been discipled.

Sure, he attended the church service each week, went to the classes offered by the church, and occasionally listened to his favorite preacher via podcast. However, no one assumed spiritual responsibility for him or walked with him through a process of understanding and applying the gospel to his life. Even worse, he was now being asked to make disciples without having been discipled himself.

John felt trapped. He knew that he was ill-equipped for the task. It was exposing all sorts of sin in his heart and he knew that he lacked the maturity and training necessary to lead well. Not only that, but the stress of leadership in the church was having a negative impact on his family. On most days, he masked this insecurity behind sheer, white-knuckled will power. He worked hard and pretended that he knew what he was doing. But he didn’t. And he, his family, and the church were suffering as a result.

The church felt trapped, too. The pastor was busy and the never-ending needs of the church always seemed to crowd out meaningful time to train John. And what’s worse, he really didn’t have a good plan for discipling guys like John anyway. He had never been discipled either. So, on a good week he might share a meal with John and ask how he was doing or give him a book that had proved valuable in his own ministry. What else could he do? The only other option was to send him off to seminary and run the risk of never seeing him again. Young leaders were too rare and too valuable to the church to make this choice.

Our churches are filled with people like John. They love Jesus and the church, and they are looking to the church for discipleship. They are not all college aged men. Some are teenage girls, some business professionals, and some elderly church members. They need the church to create a intentional plan to take new converts and disciple them towards maturity and leadership in the church. This task is not optional for the church. Paul reminded Timothy that his task was to take “the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others (2 Tim 2:2).” Churches have a responsibility to create a culture of disciple-making and multiplication.

The church desperately needs an intentional plan for taking new believers, discipling them to maturity, and entrusting them with intentional leadership within God’s church.

If the task of discipleship is neglected the results are predictable. The developing disciples will have to do the following things on their own:

• Understand the gospel message and how it shapes their own spiritual formation;
• Apply the gospel to their lives and the lives of others through intentional disciple-making;
• Develop the fruit of the Spirit and the character of a leader in the church;
• Learn how to practice key spiritual disciplines and grow in the grace and knowledge of God;
• Make key life decisions, such as a spouse or a career;
• Join a healthy church and become a meaningful member;
• Discern their own gifting and calling;
• Find a leadership role that fits that gifting and calling;
• Learn how to care for fallen and broken people.

This is a weighty task that cannot be accomplished through simply shuffling people off to a new class in hopes that they will grow. More often than not the potential disciple will end up frustrated, burned-out, and stagnant in their own spiritual formation, because they are being asked to do in isolation what is meant to be done in the community of the church.

Churches who lack a strategy for disciple-making and leadership development will also have to do the following in isolation:

• See a host of their members fall away due to sin or neglect that results from a lack of maturity;
• Lament the lack of trained and skilled leaders for the ministries that God has entrusted to the church; such as, small group leaders, Sunday School teachers, or future staff members;
• Depend on classes and programs to do the arduous work of disciple-making;
• See new believers come to faith in Christ and yet lack any strategy for nurturing them to maturity;
• Fail to equip the church to do their most important task – make disciples;
• Place people in leadership roles that may exceed their maturity;
• Determine a good fit for staff positions in the church based on a resume alone;
• Depend on seminaries or parachurch agencies to train its leaders in the hopes that this feeder system will consistently produce enough leaders for the church’s needs;
• Remove leaders whose calling, character, or competence do not match the leadership needs to which they are called.

The result is wasted potential, immature church attendees, poorly led churches, and thousands of unreached men, women, and children littering our nation. The surpassing riches of God’s grace in the gospel, and the vast lostness of the world, compel the church to reproduce theologically robust, missionally active, and Spirit-led disciples (Eph 2:6-10). The development and deployment of future disciples in the church and for the church is vital for the church to thrive in the coming generation. This is a stewardship that we must not neglect.

Churches can train leaders—but most need tools to aid them in this task. Aspire is written in an effort to not only motivate churches to engage in this vital work but also to provide them with the basic framework for developing disciples and leaders in their context. There is no such thing as a plug-and-play model. What works for us in Greenville, SC may not work exactly the same way in an urban context on the West coast. Aspire can, however, provide a vital tool to mobilize the church to implement a pathway for discipleship that uses the tools provided here and yet supplements and applies these ideas with additional resources that are needed in their context.

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Matt Rogers is the pastor of The Church at Cherrydale in Greenville, South Carolina. He and his wife, Sarah, have three daughters, Corrie, Avery, and Willa and a son, Hudson. Matt holds a Master of Arts in counseling from Gordon-Conwell Theological Seminary as well as a Master of Divinity and a PhD  from Southeastern Baptist Theological Seminary. Matt writes and speaks for throughout the United States on discipleship, church planting, and missions. Find Matt online at www.mattrogers.bio or follow him on Twitter @mattrogers_

Adapted with permission from Aspire: Part One: Transformed by the Gospel. Receive a discount on orders of 10 or more here. Aspire is a 15-week study, written in two parts, designed to be used to disciple believers in the local church. Each week's study combines rich theological content and clear practical application in a journal-based format. Ideal for one-on-one discipleship relationships, Aspire guides believers toward life-long transformation.

The Righteousness Ladder

Most Christians, at some point in life, will stop and wonder whether or not they believe enough or have faith strong enough. What brings this doubt?

• Life just hurts. Have you been in a place when you could swear there was a steady beeping sound just before a load of grief or stress was dumped on your head? During these times, we are prone to wonder where we had fallen short of God's expectations, searching high and low for to uncover the area of life that still is not sufficiently yielded.
• I have sinned. We have relationships that need constant attention, but inevitably we come short of what is required of us, or we cross a line that should never be crossed. Someone is wronged at our hand. When the fault comes to light, confession and repentance are needed to bring that relationship back into working order. In order to inhibit or prevent another occurrence, we put in place preventive maintenance measures.
• I want to please God. There are times when we want God to work in and through us, so that the change might be palpable. We yearn for those things that just feel right—or as right as they can be in this world—and show to us that we can be satisfied with the results. We determine that this a good time to get more serious and to be “holy in all your conduct” (1 Pt. 1:15).

In each of these three scenarios, we resolve to double down on our efforts to close the distance between ourselves and the Lord through a regimen of spiritual disciplines (Bible study, prayer, and good works). We seek, through sheer determination, to work our way into God's good graces. There is one problem: that approach does not work. The work has already been completed. What do I mean?

People get into their heads that they can be made right before God by doing the right things in the right way and some have enough foresight to recognize that all this effort may be really hard work. Actually, it is impossible—and that is a good thing. We tend to perform these in order to show our stuff or to gain approval. Either way the object of attention is me. I am the focal point, and I will get the credit with God for all this effort. The issue is that our righteousness cannot be worked out in that way. Our righteousness was never to be attained by works, but by faith.

We like a challenge to prove ourselves, and some will accept the extreme to prove something can be done. Paul wrote to the church in Rome about the effort:

For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them. But the righteousness based on faith says, Do not say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down) or “Who will descend into the abyss?” (that is, to bring Christ up from the dead). But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim). – Romans 10:5-8

All of us want to work our way up the righteousness ladder: “If only I could do this,” or “If only I could do that.” We will go to almost any extent, even to go on some great trek to find Jesus, so He can do something for me. Paul says that none of this is necessary. God cannot be found through a mighty undertaking to find Christ, because He accomplished the undertaking for us. Jesus cannot be brought up from the grave to do something: having been given as the only acceptable sacrifice for our sin, He was raised for our justification (Rom 4:25). Neither can He be brought down from heaven: He is ascended, ever making intercession (Isa 53:12; Heb 7:25).

Jesus has died, risen, and ascended to the right hand of the majesty on high (Heb 1:3). Because He has finished the necessary work, our part is just to believe and confess it. No amount of effort can earn what has already been earned by the Lord Jesus.

“Because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” —1 John 10:9-11

One might think, “This is all fine and good for the one who has never believed before, but I've been a Christian for some time now. How does this apply to me and wanting to grow in Christ?” The answer is the same: You cannot gain ground in your righteousness by your works.

The spiritual disciplines mentioned earlier are not our measuring stick of progress. Neither are they our path to attain more of Christ. Scripture, prayer, and good works are all gifts of God. Scripture reveals the Lord of heaven and earth, Creator of all things, and His work of redemption to purchase for Himself a people. Prayer is given that we might communicate rightly with the Lord of glory. Good works are given so that we might walk in them, and that those who see will give glory to God. When we take these and turn them into a tool to gain more of Christ, we turn the gifts into works and tell the Lord that we will finish what was left undone for our growth.

The good news is that Christ died for our sins—all sin past, present, and future—was buried, and rose again according to the Scriptures (1 Cor 15:3-4). He appeared before God on our behalf only once to put away sin by Himself (Heb 9:24-26). Because of this we are lavished with wondrous benefits (Eph 1:3-14). Let's rest in all that and not try to add to it.

—

Steve Bricker is from Cedar Rapids, IA, where he shares his life with his wife of 35 years, Sandi. A software developer by training, he has a M.A. in Theological Studies from Faith Evangelical Seminary, Tacoma, WA. His main interests are Biblical Theology and Church History. He is active at Maranatha Bible Church through leading Bible studies and small groups and serving on the deacon board. In addition, Steve writes at What Accords with Sound Doctrine.

How Does God Use His Word in Our Lives?

Trudy and Tony were referred to you from another church. You’ve never met them before today. They’ve come to you after already having seen a divorce attorney. Trudy tells you that she is “100% motivated to be in counseling” and “desperately wanting to see our marriage saved.” Tony is meeting with you because he feels it’s his obligation to “make one more attempt to save this marriage.” What do Trudy and Tony need from you first? Do they need truth—scriptural insight about sacrificial love applied to their marital relationship? Or, do they need love—to connect with you and to build a relationship with you so that they are ready to hear truth from you?

Which is most important in biblical counseling? Is the ministry of the Word primary and loving relationships secondary? Or, is the relationship central and you need to wait to share truth until you’ve established a trusting relationship?

Are these even the right questions? Does Scripture divide truth from relationship in ministry? Does the Bible rank truth and love? Wouldn’t that be somewhat like asking, “Which counselor is least effective, the one who ignores the greatest commandment to love God and others, or the one who ignores commands to counsel from the Word?”

The Bible never pits truth against love. It never lays them out on a gradation or ranking system.The Bible presents equal couplets: truth/love, Scripture/soul, Bible/relationship, and truth/grace.   

Just the UPS Delivery Man?

And yet we’re forced to ponder these questions about truth and love every time we minister to others. I was forced to ponder the issue again recently when I listened to an excellent closing session at a biblical counseling conference. The message was biblical, relevant, and powerful. The wise, godly speaker wrapped the entire message around the theme that the power in our ministry comes solely from the power inherent in God’s Word.

His concluding illustration put an exclamation point on his theme as he shared about the Christmas present he purchased for his daughter. The gift arrived two days before Christmas, delivered by the UPS guy. The speaker’s daughter, hearing the UPS truck pull into the driveway, bolted to the door to meet the delivery man. She snatched the package from his hands and raced to place it under the tree, not the least bit focused on the UPS delivery guy. The speaker concluded with the phrase, “We’re just the UPS delivery guy. The real gift, the great present is the Word that we deliver. We’re just the UPS delivery guy!”

I joined the crowd in “Amening!” I loved the illustration. I got the theme—the power is in the Word of God!

More Than Just the UPS Delivery Guy

But later that evening, I started asking myself: Is that the complete biblical picture? Don’t we always say that God calls us to speak the truth in love (Eph. 4:15), to make our love abound in knowledge and depth of insight (Phil. 1:9-11), and to share not only the gospel but our very own souls (1 Thess. 2:8)? Does the Bible really teach that only the message matters, or does it teach that the messenger’s character and relationship to the hearer also matter greatly?

Once these questions started whirring through my mind, I couldn’t sleep. Thinking about sharing Scripture and our soul, I turned to 1 Thessalonians 2. As I read those twenty verses, five biblical portraits of the biblical counselor emerged from the pages. I saw then what I share with you now:

Biblical counseling involves gospel conversations where we engage in soul-to-soul relationships as brothers, mothers, fathers, children, and mentors who relate Christ’s gospel story to our friends’ daily stories.

God calls us to love well and wisely. That’s why, in biblical counseling, we must weave together in our ministries what is always united in God’s Word—truth and love, which is comprehensive biblical wisdom and compassionate Christlike care. Biblical counseling is not either/or: either be a brilliant but uncaring soul physician, or be a loving but unwise spiritual friend. God calls us to be wise and loving biblical counselors.

We are more than just the UPS delivery guy. According to 1 Thessalonians 2, God calls us to share his Word with the love of a brother, mother, father, child, and mentor. This is vital to our ministries today, just as it was vital to Paul’s ministry in Thessalonica. Based upon 1 Thessalonians 2:2-3, 5-6, commentator Leon Morris notes that:

It is clear from the epistle that Paul had been accused of insincerity. His enemies said that he was more concerned to make money out of his converts than to present true teaching. The accusation would be made easier in virtue of the well-known fact that itinerant preachers concerned only to feather their own nests were common in those days. Paul was being represented as nothing more than another of this class of preaching vagrants.

Morris goes on to explain that in Paul’s day:

Holy men of all creeds and countries, popular philosophers, magicians, astrologers, crack-pots, and cranks; the sincere and the spurious, the righteous and the rogue, swindlers and saints, jostled and clamored for the attention of the credulous and the skeptical.

The Message and the Messenger

That’s why the unity of Scripture and soul and truth and relationship was so vital to Paul. In writing to the Thessalonians, Paul is saying, “You doubt my credentials? Then be a good Berean who examines the message and the messenger—what I say, who I am, and how I relate to you.” It’s the identical message that Paul sends to every young minister anywhere. If you want to validate your ministry, then “watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Tim. 4:16, emphasis mine).

Paul writes 1 Thessalonians 2 to affirm his ministry as from God and to affirm the nature of all ministry from God by modeling the sharing of Scripture and soul, by embodying truth in love. It is God’s plan to use his Word powerfully when we share it truthfully and lovingly—like a brother, mother, father, child, and mentor.

The Rest of the Story: Ministering to Trudy and Tony 

What Trudy and Tony need from you is truth and love. They need scriptural insight about sacrificial love applied to their relationship in the context of a family relationship where you share Scripture and your soul as a brother, mother, father, child, and mentor.

What does that mean? What does that look like? In my next two posts for Gospel-Centered Discipleship, we’ll explore in greater detail Paul’s practical teaching from 1 Thessalonians about 5 Portraits of Gospel-Centered Counseling.

—

Dr. Robert W. Kellemen: Bob is the Vice President for Institutional Development and Chair of the Biblical Counseling Department at Crossroads Bible College, the Founder and CEO of RPM Ministries, and served for five years as the founding Executive Director of the Biblical Counseling Coalition. For seventeen years Bob served as the founding Chairman of and Professor in the MA in Christian Counseling and Discipleship department at Capital Bible Seminary. Bob pastored for 15 years and has trained pastors and counselors for three decades. Bob earned his BA in Pastoral Ministry from Baptist Bible College (PA), his Th.M. in Theology and Biblical Counseling from Grace Theological Seminary, and his Ph.D. in Counselor Education from Kent State University. Bob and his wife, Shirley, have been married for thirty-five years; they have two adult children, Josh and Marie, one daughter-in-law, Andi, and three granddaughters: Naomi, Penelope, and Phoebe. Dr. Kellemen is the author of thirteen books including Gospel-Centered Counseling and Gospel Conversations.

It is Finished

After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit. – John 19:28-30

In 1862, French poet, playwright, and novelist Victor Hugo released his magnum opus Les Miserables, considered one of the greatest novels of the nineteenth century. In 1998, Hugo’s masterpiece found its cinematic zenith in the Bille August-directed film by the same name. In both works, one scene stands out above the rest.

At the beginning of the narrative, we meet ex-convict Jean Valjean who has just been released from a nineteen year prison sentence for stealing a loaf of bread. Trying to get on his feet, Valjean attempts to find a place to live but no one would take him in except for one—Bishop Myriel.

It doesn’t take long for Valjean’s old temptation to rear its ugly head. When everyone is asleep one night, Valjean goes to the cupboard and pilfers some of the bishop's silver. He makes a run for it but is eventually caught red-handed. The police bring him before the bishop.

Valjean stands before the bishop, being held by the police. Bishop Myriel looks at the police and proclaims something extraordinary. He says that he gave the silver to Valjean as a gift. If that wasn't enough, the bishop goes over to the mantelpiece, takes two silver candlesticks, and says that actually more silver had been forgotten by Valjean. He places the candlesticks in Valjean’s hands. The police have no choice but to let Valjean go free. But the story doesn’t end there.

After the authorities leave, the bishop looks at Valjean and says this to him, “Now, go in peace. By the way, my friend, when you come again, you needn't come through the garden. You can always come and go by the front door. It is only closed with a latch, day or night.”

The bishop not only gives him mercy by forgetting the original crime and letting him keep the silver he stole, he gives him more mercy by giving him more silver. And then, he gives him even more mercy by giving him the best gift of all: his trust. The bishop does something so radically counter-intuitive to us. Something that feels so unnatural to us. He gives him unconditional grace.

Quid Pro Quo

We live in a society based on conditions. When you look at the world around us, everything in our culture demands a trade of some kind. “You do this for me; I’ll do this for you.” “You scratch my back; I’ll scratch yours.” But unconditional grace? We just can’t seem to wrap our feeble minds around that. It doesn’t’ make any sense to us. We are so acclimated to a culture of quid pro quo that we believe everything must have a catch.

We impose this idea upon God as well. We think that in order for God to truly extend his mercy to us, we must give him back something in return. We feel like we owe him something. So we resort to a spiritual checklists because they feel much safer. We like conditions because they keep us in “control.” If we can complete our spiritual “to do” list, it gives us the illusion that things are good between God and us because we have played a part in it. Gerhard Forde, a Lutheran theologian, can help here:

The gospel … is such a shocker … because it is an absolutely unconditional promise. It is not an “if-then” kind of statement, but a “because-therefore” pronouncement: because Jesus died and rose, your sins are forgiven and you are righteous in the sight of god! It bursts in upon our little world all shut up and barricaded behind our accustomed conditional thinking as some strange comet from goodness-knows-where.

God’s grace isn’t conditional. It’s unreserved. It’s not a back-and-forth, two-way love. God’s grace always moves in one direction. And that is why it disturbs us. Forde continues:

How can it be entirely unconditional? Isn’t it terribly dangerous? How can anyone say flat out, “you are righteous for Jesus’ sake?” Is there not some price to be paid, something (however minuscule) to be done? After all, there can’t be such thing as a free lunch, can there?

That’s exactly what we do with God’s grace. We put conditions on it. We take a “yes grace but …” position. We think there is something that must be done on our end. There can’t just be free grace for the taking, can there?

The Beauty of Grace

The last words that Jesus spoke before he gave up his spirit on the cross were three words we need to massage into our hearts. “It is finished.” Grace announces that Jesus met all of God’s conditions on our behalf so that God’s mercy towards us could be unreserved. That’s the beauty of grace. It requires no work on our part. The work of redemption is complete in Jesus. In Christ, we are completely accepted. We are completely loved. In full. The work is done. It is finished.

This rightly rages against our insatiable need to work for our salvation. When we look to the cross and see the Savior of the world proclaim that the work is finished, it disorients us because we are a “conditional” people. Work, not rest, is our modus operandi. But that is exactly why Jesus breathed out those three words. God knew we would need to hear over and over, “Your effort is not needed. It is finished,” because to rest feels like a waste of time.

But deep gospel rest is exactly what we can find in the finished work of Jesus. Our hearts can truly engage with the words from Hebrews, “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” (Heb. 4:9-10). Entering spiritual rest means that we are resting in Christ’s finished work on our behalf—not our work or our reputation or our accomplishments. It means we are swapping effort for rest. It’s at the heart of what Jesus achieved on Calvary’s cross.

As we hear again the crucified Jesus’ final words this Holy Week, hope is uncovered. We are saved solely by grace through Christ’s work. In Jesus, we can be forgiven. We can be made clean. We don’t earn it. We simply receive grace because that’s the only way grace is received. Grace isn’t grace unless it’s unconditional. It looks as if there is such a thing as a free lunch after all.

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Brad Andrews is a husband of one, a father of seven, and an advocate for grace. He serves as pastor for preaching, vision, and leadership at Mercyview in Tulsa, OK. He blogs at graceuntamed.com and his articles can also be found on Gospel-Centered Discipleship, For the Church, and Grace For Sinners. He served as a religion columnist for the former Urban Tulsa Weekly and was also one of the ten framers of The Missional Manifesto.

Today you will be with me in Paradise

One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in Paradise.” – Luke 23:39-43

On the cross, Jesus reveals a huge truth when he invites the criminal hanging next to him into Paradise.“And [the thief] said, ‘Jesus, remember me when you come into your kingdom.’ And [Jesus] said to him, “Truly, I say to you, today you will be with me in Paradise’” (v. 43). This man didn’t know religious jargon, but his confession is raw and authentic. He speaks in defense of Jesus, saying that he is innocent of the punishment he and the other criminal deserve. Yet, Jesus still hangs in the same place they do. This confession is a beautiful presentation of the gospel. Spoken by a man unworthy of the inheritance of Christ. His offense had to be among the worst if his punishment was death on a cross. The severe contrast of the two criminals is nothing but a posture of heart and the grace of God. Their reputation, infliction, and condemnation is the same, but Christ changed one man’s eternity.

Have you ever prayed for terrorists? Do you know drug addicts? Have you watched cyclic homelessness? What about pimps and prostitutes? A subtle lie has infected evangelicalism. It’s that someone can be too far gone to be saved. I realized this when I had a friend pray for a family member of mine. I sat in awe as she passionately pleaded for God’s mercy to be lavished upon my loved one. Her faith invigorated my own, even though at the time my hope for my family member’s salvation was extinguished. Honestly, I had stopped praying for them altogether. The infection of this lie dulls our hearts and minds. We choose to reside in the welfare of apathy rather than the dangerousness of compassion. The root is nothing more than hope deferred and rotted.

I grew up hearing that sin can’t be ranked because God sees it all as rebellion. It seemed simple. But a murderer can not simply be equated with a liar. It doesn’t seem natural, right, or moral to equate all injustice. However, no matter our sin when God considers those who believe in Jesus, the Father see us as the blameless Jesus. That truth that defeats the lie. If everyone who believes is seen in Christ, then we should boldly pray for the worst sinners. Because if they believe, they too will be justified by the blood of Jesus and seen as righteous in him. There is no boundary of too far and no unforgivable sin. We are blameless because of the Son before the Father. This justification is our victory and invites us into the very presence of God. We bear no weight of sin. Victory is ours and it’s for all. We can pray for the biggest sinner hoping to hear, “Truly, I say to you, today you will be with me in Paradise.”

Nothing Outweighs Grace

Christ resurrects hope when we least expect it, when we least deserve it, and even when we seem to be out of time. Every story of the gospel’s work in the life of a sinner may not be told through a lifetime. It may be told in a short few minutes, or even seconds. The thief on the cross is delivered within moments of his death. He confessed with his mouth and believed in his heart (Rom 10:9). Therefore, he was justified and saved. But Jesus etched his story forever in the Gospels. This man may have wasted away his life. He may have killed and stolen and abused people. At the end of the day, he was rescued from the captivity of his sin. And in the last seconds of their lives, Jesus resurrected hope for this hope and so for all sinners. If God can save this man, then none of us are beyond hope. This man may not have had a lifetime to share the Good News of Christ, but his testimony lives.

When my friend prayed for the salvation and sanctification of my family member, it felt as though she showed me an empty well within my heart, but as she prayed, she began pouring water into the well until it was overflowing. Her prayer filled me with a hope that I had lost, but even more, she led me to the throne so that I could pray myself. God rescues us when we admit our insufficiency, just like the criminal hanging next to Jesus. “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” (Rom. 15:13). The simple part of salvation is that we don’t do it. God alone through Christ alone uses the Holy Spirit alone to change the hearts of people. No sin outweighs the grace of God. My advice is this, don’t be afraid to ask for prayer. Even more, ask someone to pray over you and let the hope in their voice and the power of the Spirit remind you of the truth. Also, if you know someone who is lost or hurting, approach them and offer a prayer. The timing of God is not accidental, but absolutely providential. Trust and believe that Christ’s gift of salvation can be offered to anyone.

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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.

Father, Forgive Them

Under the scorching heat of the desert, Jesus uttered the first words past his dry, cracked, and bleeding lips, “Father, forgive them, for they know not what they do” (Lk. 23:34). That must have puzzled those standing at the foot of the cross. His body had writhed in agony after being beaten throughout the night, only to be nailed to a rugged, splintered, and wooden cross the next morning. What Father could have stood idly by while his perfect and innocent Son was being crucified alongside criminals? Who is this Son, who cries out to such a Father? Who is this Man who in the midst of being crucified pleads for the forgiveness of his torturers? His cry from the cross is as much a conviction as it is a comfort.

The Conviction

There is no indemnity for us from the crimes committed against Jesus at the cross. We are all complicit. Scripture says that we have all sinned and that our sins must be punished. It is our hands driving in the nails and our fingers pressing down the thorns into his brow. We have unjustly tried, convicted and sentenced him to death. We are spitting upon, mocking and reviling him. When he’d made his triumphal entry into Jerusalem days ago, we cheered, “Hail! Hail!” (Lk.19:37-38) Today we shout, “Nail! Nail!” Humanity proved its total depravity at that cross. Filled with self-righteous bloodlust, we were thrilled to kill the man who had healed our sick, raised our dead, fed our multitudes, and forgave our sins. Yet he pled for our forgiveness. “Father, forgive them” (Lk. 23:34).

But Jesus does not only die by our hands, he also died for us. “He was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed,” (Is. 53:5). Jesus was not the only victim on that cross. Those who put faith in him become victims because his death was vicarious. He died instead of us. He wasn’t just taking our punches at the cross; he was also taking our sins and bearing the punishment due us. As we murdered him, we witnessed our desperate need of his sacrifice. We didn’t know that we were crying out for blood at that cross because we needed it for our salvation—“for they know not what they do” (Lk. 23:34).

The Comfort

Death, hell, and the devil all surrounded the Lord Jesus Christ at the cross. The powers of darkness reveled as, “He breathed his last,” (Lk. 23:46b). They had won. Humanity and all of creation would forever remain under their dominion.

But Jesus was not only victim, but willing sacrifice—working out the eternal plan of the Trinity (Eph 1:1-10). The first word he’d cried out was, “Father” (v. 34) and he had said earlier, “My Father is working until now, and I [too] am working” (Jn. 5:17). Jesus was triumphing through the cross the whole time! It looked like the devil was winning, but God was working. “He stripped all the spiritual tyrants in the universe of their sham authority at the Cross and marched them naked through the streets,” (Col. 2:15, MSG). What a fool's parade God made of death, hell, and the grave at Calvary. If they had only known, they wouldn’t have showed up for work that day!

The wickedness of man had peaked at the cross—“but where sin abounded, grace abounded all the more” (Rom. 5:20). We bristle against this sharp rebuke, “This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23). The wickedness of lawless men paved a path of redemption for those who would repent and believe this scandalous gospel. Paul describes this truth as “a secret and hidden wisdom of God” that if the rulers of his age had understood it “they would not have crucified the Lord of glory,” (1 Cor. 2:7-8). We didn’t know that we were killing God and that through our wickedness God had planned to secure our redemption! But God offers comfort at the cross! Jesus proclaimed a cure as surely as he pronounced conviction.

The Collide

Conviction and comfort both collide in joy as I marvel at Christ’s words. Psalm 85:10 says, “Steadfast love and faithfulness meet; righteousness and peace kiss each other.”

We didn’t know that God had set the scene for the most cosmic kiss of the ages: justice and mercy! The force of this kiss shook the gates of hell and rang all of heaven’s bells. Angels longed to look into these things. How could God the Father be completely just to his own character while completely merciful towards rebellious sinners? He did it by the same means the devil used Judas to betray Jesus, the Son—with a kiss (Mk. 14:44).

The righteous requirement of death for our sins by God was met by the merciful provision of God’s own Son as a sacrifice in our place. Justice and mercy kissed at Calvary. Our ignorance of our sinfulness was no excuse. But our ignorance of God’s plan was our rescue! Who would have ever have imagined such a harmonious union? They converged to adorn God’s divine wisdom for rebels who “know not what they do” (Lk. 23:34). “Father, forgive them, for they know not what they do,” (Lk. 23:34). But you knew, O God. You knew.

“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!” – Romans 11:33

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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.

Into Your Hands I Commit My Spirit

 “Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last.” – Luke 23:46

“Do you trust me?” As my children were first being introduced to the pleasure of swimming it took some effort to get them to jump from the ledge into my arms. Standing there ready to receive them as they shook in fear at jumping into the unknown watery world I would ask, “Do you trust me?” In the same way I had to confront my own fears as I waded through the darkness of my own life in 2014. In the midst of a soul-crushing employer, the devastation of my wife’s health, and the overwhelming anguish of my mother’s battle with Ebola, I had to look passages like Romans 8:28 straight in the eye and listen to the voice of God asking me, “do you trust me?”

In the storyline of the Bible, this question pierces to the heart. Will you trust God? In some ways, this question is the very essence of true discipleship. Jesus calls each of us to turn from our former lives of death and sin and turn to a life of following him. That is predicated on this very question: do you trust God? And while the question may be something we want to answer quickly, we should consider Jesus’ life so that we answer it wisely.

Adam and Eve didn’t trust God, so they took and ate the fruit. Abraham failed to trust God and trusted his own cleverness to produce the offspring God was promising. Rebecca and Jacob didn’t trust God’s plan and stole the birthright and blessing of his older brother Esau. Moses didn’t trust God and struck the rock failing to enter the promised land. The Israelites after the Exodus didn’t trust God as they listened to the spies’ report and determined God couldn’t handle a few tall men. Israel continued a pattern of mistrust through the entire time of Judges and instead did everything that was right in their own eyes. David, in stubborn weakness, failed to trust God’s provision for him and seized what was not his then murdered to cover his tracks. His son Solomon failed to trust God’s gift of wisdom and instead lusted after the gods of the nations. The kingdom fell and the track record continues on to this day in all of us: We all fail to trust God.

Yet for Jesus the question of trust was raised before the foundation of the world. Did he trust the Father in his “definite plan and foreknowledge” to send the Son as a human (Acts 2:23)? Did he trust the Father as he submitted himself to baptism? As he was sent to the wilderness in temptation? As he endured hostility from his family and neighbors? As he was criticized by the religious leaders? As he was attacked by demon-possessed accusers? As he was denied by a close friend? As he was betrayed for thirty silver peices by someone in his inner circle? As he was handed over to an unjust court? As he was passed over for a crooked murderer? As he was beaten by a foreign army? As he laughed at by his own people? As he was abandoned by his followers? As he was humiliated to carry the instrument of his death? As he was mocked and jeered at by the entire world? And as his Father turned his back on him and Jesus took the sins of his people? The contrast with the other characters in Scripture couldn’t be clearer.

In every way, we are living failures. We don’t trust God or his word. He had laid out the promises, the covenant, the goal, and the glory for us. And we continually, like our fathers and mothers before us, fail to trust God. Perhaps it the hardships that we must endure that keep us away from embracing the promises. Perhaps its the seduction of this world that beckons us away from the goodness of God. It’s quite possible we’re too ambitious or too lazy to trust God and prefer our own way.

Yet as Jesus hung on the cross he says, “Father, into your hands I commit my spirit!” At his death, he demonstrates the heart of true discipleship. He with his last breath could have said, “NO! Enough!” and vindicated his name in his own power and for his own glory. He could have cursed all humanity with his last words and obliterated the entire race. But as he hung without strength and without hope of rescue coming, with no better tomorrow in view, and feeling his communion with the Father break, he portrayed perfect trust in the Father for all of us to see and hear. He trusted God in the midst of his suffering and with his last breath.

When we consider what it means to be a disciple, we must ask: Do we trust God? In the midst of the loss of family for the sake of his name, do we trust God? In the heartbreak of a cancer diagnosis, do we trust God? When we’re unjustly accused and mistreated, do we trust God? When we lose it all because the economy tanks and jobs are gone, do we trust God? When the seduction of the world calls and offers us an easier path, do we trust God? When the pleasures of this world are put before us and beckons us to give into temptation, do we trust God? When the dark night of our soul brings us to depression and anxiety, do we trust God? In every high place, in every difficult choice, and in every valley of despair, do I trust God? Our maturation into the image of Jesus Christ rests on the answer to this question.

Jesus trusted God through his entire life. Through every action and thought, Jesus looked to his Father and trusted him. And at the end, as death’s curtain fell over his eyes, he gazed up to his Father and answered fully and finally “I TRUST YOU!”

So the question stands for us. Do we trust him enough to deny ourselves, take up our cross, and go and follow him? He trusted his Father and was rewarded (Heb 12:1-2). If so, then everything about us will change. We will turn and look to his good, perfect, and pleasing ways and follow him to every pleasant pasture and through every valley of the shadow of death. We will say with the Psalmist “The Lord is my shepherd, I shall not lack anything.”

As Jesus hung on the cross and cried out with his last breath “Father, I entrust myself to you,” he purchased for us the power to cry out with our every breath, “Jesus, I entrust myself to you.”

As disciples we must answer this question and follow Jesus in answering that we entrust ourselves to the Father.

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Jeremy Writebol (@jwritebol) has been training leaders in the church for over fourteen years. He is the author of everPresent: How the Gospel Relocates Us in the Present (GCD Books, 2014) and writes at jwritebol.net. He is the pastor of Woodside Bible Church’s Plymouth, MI campus.